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LIFE AND DIARY 



OF THE LATE 



REV. THOMAS B. HAM A, A.M. 



THE ASSOCIATE CONGREGATION OF CLINTON, PA. 



;,;VN 



THQS, HANNA BEVERIDGE, >-^ 



&®ft$ J&electfons from ijfs Sermons, anfO a ^otttaft. 



'The righteous shall be in everlasting remembrance." — Ps. cxii. 6. 



PHILADELPHIA : 
WILLIAM S. YOUNG,— 173 RACE STREET. 

1852. 



3Y 






Entered, according to the Act of Congres, in the year 1852, by 
Thomas Hanna Beveridge, in the Clerk's Office, of the District 
Court for the Eastern District of Pennsylvania. 



WM. S« YOUNG, PRINTER, 



. TO 
REV. THOMAS HANNA, D. D. 

AS A TOKEN 
«0F AFFECTIONATE REGARD, 

B\)iB Volume 

IS INSCRIBED. 



PREFACE. 



The pen of the biographer is usually employed to re- 
cord the incidents of a long and eventful life,-— to chroni- 
cle the deeds of the warrior, the statesman or the poet, 
whose fame has been world-wide, and the records of 
whose achievements is called for by the universal voice 
of mankind. 

Much humbler is the aim of this simple narrative, 
The subject of the following memoir was not one of the 
world's heroes. He occupied a higher — -a nobler place, 
He was a follower of the meek and lowly Jesus — a sol- 
dier of the cross — called, chosen and faithful. He wore 
no crown on earth ; but now, in heaven, his brow is en- 
circled with a crown of glory. 

The life of his Master has been written by the Spirit 
of God ; yet multitudes can see no beauty in that simple 
record; and, finding nothing attractive there, turn away 
from its pages with indifference, and even aversion. 
Jesus of Nazareth is, to them, as a root out of dry 
ground, without form or comeliness. To such, the life of 
His servant, whose chief excellence consisted in his imi- 
tating his Master, and which is penned by the erring hand 
of man, will not be likely to present any thing attractive. 

But, to those who believe, and to whom Christ is 
precious — who, honouring the Great Example, can see 
something to love and admire in every one who bears 
His image, we feel assured that the following sketch will 
not be devoid of interest ; and, by the blessing of God, 
not unproductive of good. 

For the young servant of Christ, we think the inci- 
1* 



dents here recorded will have a special interest. He 
will read here the record of trials and discouragements, 
similar to his own ; and he will see also the fulfilment of 
the gracious promise of his Divine Master, " Lo, I am 
with you alway, even unto the end of the world." 

It was, at first, expected that a memoir of our de- 
parted brother would have been written by his intimate 
friend, the Rev. Mr. Lee, of Pittsburgh; but the state 
of his health, and the multiplicity of his engagements, as 
pastor of a large and increasing congregation, prevented 
this ; and the task has fallen on one who, while conscious 
of his own incompetency, takes a sad pleasure in thus 
testifying to the worth of a much loved brother, whom 
he claimed as a dear friend, while he lived, and with 
whom it was his mournful privilege to be present through- 
out his illness, and in the hour of death. 

Circumstances have rendered it desirable to issue the 
work at as early a day as possible. This will account, 
to some extent, for its many imperfections. Had it been 
convenient to bestow more time and labour on its prepa- 
ration, it might have been rendered more complete. 

The sermons here published have been selected from 
a much larger number. Many others, of at least equal 
excellence, might have been added ; but this would have 
increased the size of the volume much beyond the ori- 
ginal design. Should it be found desirable, they may 
be given to the public at some future day. 

And now, dear reader, we place this volume in your 
hands, requesting your careful perusal of it, and com- 
mending both it and you to the God of providence and 
of grace, who has declared that, " Whoso is wise, and 
will observe these things, even they shall understand the 
loving-kindness of the Lord." 

T. H. B. 

Cavonshvrgh. 



CONTENTS. 



Preface, 



LIFE. 



CHAPTER I. 
Early Life, Literary and Theological Education, Licensure, &c, - 13 

CHAPTER II. 

Labours as a Missionary in Wisconsin and New York, - 16 

CHAPTER III. 

Ordination at Clinton, Private^ Journal, - ■ - 28 

CHAPTER IV. 

Private Journal concluded, - - - 33 

CHAPTER V. 
Last Illness and Death, Funeral Reflections, - - 47 

CHAPTER VI. 
Personal and Ministerial Character, - - - 54 

SERMONS. 

SERMON I. 

SOWING THE WIND. 

Hosea viii. 7 : — They have sown the wind, and they shall reap the 

whirlwind, ----- Page 65 

SERMON II. 

THE RESURRECTION. 

Isaiah xxvi. 19 : — Thy dead men shall live; together with my dead 

body shall they arise, - - - - - 77 



Vlll CONTENTS. 

SERMON III. 

DUTY OF WATCHFULNESS AND SOBRIETY. 

1 Thess. v. 6 : — Therefore let us not sleep, as do others ; but let us 

■watch and be sober, - - - - - 90 

SERMON IV. 

THE CHRISTIAN CITIZEN. 

Matt. xxii. 21 : — Render therefore unto Caesar the things which 

are Csesar's; and unto God the things which are God's, - 104 

SERMON V. 

THE SINNER'S INABILITY. 

John vi. 44: — No man can come to me, except the Father who 

hath sent me draw him, - - - - -118 

SERMON VI. 

CONTENDING FOR THE FAITH. 

Jude 3 : — Earnestly contend for the faith once delivered to the saints, 131 
SERMON VII. 

CURSE YE MEROZ. 

Judges y. 23 : — Curse ye Meroz, said the Angel of the Lord, curse 
ye bitterly the inhabitants thereof; because they came not 
to the help of the Lord — to the help of the Lord against 
the mighty, - = - = - -145 

SERMON VIII. 

CHRISTIAN PATRIOTISM. 

Psalm cxxxvii. 5, 6 : — If I forget thee, Jerusalem, let my right 
hand forget her cunning ; if I do not remember thee, let 
my tongue cleave to the roof of my mouth ; if I prefer not 
Jerusalem above my chief joy, . - - 159 

SERMON IX. 

THE ALL-IMPORTANT CHOICE. 

Joshua xxiv. 15:— -Choose ye this day whom ye will serve, - - 173 
SERMON X. 

EARLY PIETY. 

Eccles. xii. 1 : — Remember now thy Creator in the days of thy 
youth, while the evil days come not, nor the years draw 
nigh, when thou shalt say, I have no pleasure in them, - 189 



CONTENTS. IX 

SERMON XI. 

CHRIST STANDING AT THE DOOR. 

Rev. iii. 20 : — Behold, I stand at the door and knock : if any man 
hear my voice, and open the door, I will come in to him, 
and will sup with him, and he with me, - 20G 

SERMON XII. 

NATURE AND DUTY OF PRAYER. 

Rom. xii. 12 : — Continuing instant in prayer, - 219 

SERMON XIII. 

THE CHRISTIAN'S LIFE AND DEATH. 

Phil. i. 21 : — For me to live is Christ, and to die is gain, - 235 

SERMON XIV. 

GODLINESS WITH CONTENTMENT. 

1 Tim. vi. 6 ; — Godliness with contentment is great gain, - 248 



LIFE AND DIARY. 



LIFE AND DIARY 



KEY. THOMAS B. HANNA. 



CHAPTER I. 

HIS EARLY LIFE. — LITERARY AND THEOLOGICAL EDUCA- 
TION. — LICENSURE, AC. 

Thomas Beveridge Hanna, the subject of this me- 
moir, was born near Cadiz, Ohio, March 27th, 3 828. 
His father, Rev. Thomas Hanna, D. D., (now of Wash- 
ington, Pa,,) was, at that time, pastor of the Associate 
Presbyterian congregation of that place. His mother 
was Jemima Patterson, eldest daughter of Robert Patter- 
son, Esq., formerly of Mount Pleasant, Ohio, now a re- 
sident of Wheeling, Ya. 

A few words respecting the character of this lovely, 
Christian woman, will serve to show the influence of a 
pious mother in training a beloved son. Few women 
were more extensively known in the church to which she 
belonged. She was distinguished for her amiable dispo- 
sition, her kindness and hospitality, her benevolence, and 
her genuine, unassuming piety. These qualities were 
manifested in all the relations which she sustained in life ; 
as a wife, a mother, and a friend. She took a deep in- 
terest in the religious training of her children. She was 
called to her rest in July, 1847. To the influence which 
her sickness and death had on the mind of her son, we 
shall, afterwards, have occasion to allude. 

The influence of the godly example, and careful, Chris- 
tian instruction of his parents, was manifest in his early 
youth. He loved and reverenced them, and received 
2 



14 LIFE AND DIARY OF 

their counsels and directions with implicit confidence and 
meek submission. He continued to manifest, while he 
lived, the same filial affection and reverence, and often 
expressed his thankfulness to God that he had been so 
highly favoured. 

His common school education was obtained in Cadiz, 
under different teachers. He early discovered a fond- 
ness for books, and was always willing, and even anxious 
to attend school. So unwilling was he to be absent for 
a single day, lest he might fall behind his class, that, 
when the weather was unfavourable, his father had to 
take him to town (a little over a mile distant) on a horse 
in company with his older brother. A good portion of 
his English education, and the rudiments of Latin and 
Greek, he acquired under the tuition of several students 
of theology, now ministers in the Associate church, among 
whom may be mentioned, the Rev. Messrs. William Gal- 
braith, Thomas Gilkerson, Jacob Fisher, James R. Doig ? 
and perhaps others. 

He commenced the Latin grammar when nine years 
old, and although he did not pursue his studies regularly 
from that time, he entered the Freshman Class in Frank- 
lin College, Ohio, in the autumn of 1840, at the age of 
twelve, and continued there, with little or no interruption, 
till August, 1844, when he completed his course, and re- 
ceived the first degree in the Arts. 

He was a member of the Jefferson Literary Society, 
and was twice chosen, by his fellow members, to repre- 
sent them in literary contests. 

Among his papers have been found a number of Essays 
and Addresses on various subjects, written during his 
collegiate course ; — essays and orations on " The Progress 
of Truth," "The Influence of Ambition," "The March 
of Mind," an excellent one on "The Benefits of Christi- 
anity, as contrasted with Infidelity," one on "The Bi- 
ble," and an address delivered to the graduates of the 
Jefferson Literary Society. 

The highest honours of his class were awarded to him, 
and the valedictory was delivered by him, on commence- 
ment-day. 

It cannot be ascertained when his thoughts were first 



KEV. THOMAS B. HANNA. 15 

directed towards the ministry, as he was never heard to 
express an inclination towards any other profession. He 
appears always to have had this in view, even in his early 
youth. 

He joined in the full communion of the church at Ca- 
diz, in the summer of 1844, when but a little over sixteen 
years of age. 

He was admitted to the study of theology, by the 
Presbytery of Muskingum, in the autumn of the same 
year. In -November he came on to the Theological Se- 
minary at Canonsburg, and commenced his attendance 
on the lectures of Rev. Drs. Martin and Beveridge. Dr. 
Martin, the Professor of Didactic Theology and Hebrew, 
was removed by death in the spring of 1846, and the 
vacant chair was filled, in 1847, by the election of Rev. 
Dr. Anderson, who entered on the duties of his office the 
last winter Mr. Hanna was at the seminary. 

As the session only extended from the beginning of 
November to the last of March, he had the intervening 
seven months to himself. This time he spent, not in 
idleness, as many are tempted to do, after so long con- 
finement, but in pursuing his studies, in general reading, 
in preparing discourses for Presbytery, and, during part 
of the time, in teaching a district school, and also a few 
Latin scholars, in a school on his father's farm. 

While at the seminary he was a diligent student, and 
made commendable progress. When he commenced his 
theological studies, he was not much over sixteen years 
of age ; yet few would have suspected his extreme youth, 
either from his appearance, his conduct, his natural ta- 
lents, or his acquirements. His manner was always 
characterized by sobriety, modesty, and unassuming piet}^. 
Such qualities are not those which usually secure the re- 
gard of the world; but, in him, they were blended with 
so much cheerfulness, amiability, and true kindness of 
heart, that he soon became a universal favourite. By 
his winning disposition, he engaged the affections, and 
by his piety and talents, he secured the respect of all. 

It soon became evident that he possessed more than or- 
dinary gifts for preaching. This was known, not only 
to the professors and students, but also to the citizens of 



16 LIFE AND DIARY OF 

the place. They were always anxious to know when his 
turn would come to deliver a discourse in the chapel of 
the seminary, and by their presence, and fixed attention, 
on these occasions, manifested their high estimation of 
his ability. 

During his sojourn at Canonsburg, he secured the 
esteem and regard of his teachers and fellow-students, 
and made many warm friends, in whose hearts his death 
has left an aching void. No one ever passed through 
a course of study in that place, who was more universally 
esteemed and beloved, and whose departure was more 
deeply regretted. 

In June, 1848, he was licensed, by the Presbytery of 
Muskingum, to preach the everlasting gospel. In ac- 
cordance with his appointment by Synod, he supplied 
three months in the Presbyteries of Muskingum and Char- 
tiers, and then, about the 10th of September, proceeded 
to Wisconsin, to which field he had been set apart by the 
Board of Home Missions. 



CHAPTER II. 

HIS LABOURS, AS A MISSIONARY, IN WISCONSIN AND NEW- 
YORK. 

We now see this young and inexperienced servant of 
Christ leaving the place of his nativity, endeared to him 
by many tender recollections, forsaking his beloved friends, 
and departing to a land of strangers. He dearly loved 
his home, and the joys of the family circle; for he was 
of a most tender and affectionate disposition, and the 
thought of leaving such a home, and such pious and loving 
friends, to live among those who were entire strangers 
to him, and many of whom had no fear of God before 
their eyes, was naturally painful to him. But, in the 
cause of his Master, he was willing to endure all this. 
He was ready to spend and be spent in His service ; and 
wherever duty called him, there must be his home. 

Let us then follow him to the distant West, and wit- 
ness his undiminished faith in God, amid the many priva- 
tions and trials which there awaited him. 



REV. THOMAS B. HANNA. 17 

When he arrived in Wisconsin, he found that his home 
was to be at Waterville, in Waukesha county. The peo- 
ple were generally poor, and as they possessed but few 
accommodations, he took boarding at the village tavern, 
and, by the kindness of a young physician of the place, 
was permitted to occupy his office as a study-room. 

In a letter to his friends at home, dated Nov. 13th, 
1848, he writes as follows : 

" I need not tell you what gratification your letter af- 
forded me. Suffice it to say, it was a letter from home, 
(and there's no place like that,) bearing the impress, and 
breathing the spirit of a father's love,— telling me, too, 
of the warm affection of other hearts within that dear old 
homestead. Such being its character, you will readily 
believe me, it was interesting, aye, delightful to me. To 
the individual who has just started out in life — whose first 
leap on 'the tide of human affairs' has landed him away 
out in a dark corner of the earth, hundreds of miles from 
the scenes of his earlier years, — it may well be imagined 
that the recollections of home will be especially dear, and 
every item of new^. from that cherished spot will be an 
interesting volume. 

" Perhaps it would be well for me now — since I am 
fairly launched on the ocean of life, and must hereafter 
paddle for myself — to give over the thoughts of home, 
and endeavour to consider every place my home, where I 
am called to labour. But this is a point of self-denial, 
to which, I freely confess, I have not yet attained. * * * 
I think it will be a long time before I can enjoy myself 
here as well as I used to do at Cadiz, Athens, and Ca- 
nonsburg 

" I am frequently pained to see evidences of * Laodi- 
ceanism' — indifference to divine things, neglect of reli- 
gious duties, and conformity to the world. These things 
have often discouraged me. I can find but little pleasure 
in intercourse with such people; feeling that, to be faith- 
ful, much of my time with them must be spent in re- 
proving. It may be that I am not patient enough with 
them — that I am looking for the fruits of the gospel too 
soon. I hope it may be so. I wish, at least, that it 
may, in the end, turn out better than I now anticipate. 



18 LIFE AND DIARY OF 

" Since I wrote you last, I have had a trip up North, 
about a hundred miles from this. I visited a settlement 
of Seceders in Winnebago. The principal man among 

them is D M , a brother of Rev. A M . 

I was much pleased with them. Their prospects are very 
good. I expect to visit them again, and will probably 
spend some time with them. On my way, I visited an- 
other small settlement at Fond du Lac. Was very well 
pleased with them also. They are few in number, but 
spirited. They offer very liberally towards supporting a 
missionary. On my way back I was overtaken by quite 
a snow-storm. I rode about a day and a half in it — 
snowing all the time. I became very wet — the snow 
melting as it fell. I lost my way two or -three times in 
the deep forests, and almost began to despair of getting 
back. 

"I preached, yesterday, to the Ottawa people. In 
the forenoon I got along with some ease to myself, but 
not so in the afternoon. I was languid and tired, and 
thought I was dragging. The people, however, seem to 
have thought most of the latter sermon. I am to preach 
at Achepin next Sabbath 

"I hope you will write to me soon. Don't forget me. 
Think how glad I am to hear from you in this ' corner 
of the earth.' By the way, that expression, in the be- 
ginning of the 61st Psalm, often occurs to my mind, as 
applicable to my own situation. I think I can appreciate 

the feeling which inspired that Psalm Pray 

for me." 

The following are extracts from a letter to his father, 
dated Dec. 14th, 1848. 

"I find it difficult to know how to conduct myself 
among the people here. I do not like to act the part of 
a reprover ; it is very unpleasant, and yet the circum- 
stances seem to require it. I know I am not doing my 
duty towards them, and yet I cannot bring myself to a 
strict course of dealing with my neighbours and asso- 
ciates, such as the important office I occupy requires. 
And, besides, the influence of such examples is, I fear, 
injurious to myself. I feel that I yet need much encou- 



BEV. THOMAS B. HANNA. 19 

ragement and assistance from others ; and when not only 
these are wanting, but their opposites exist, it has a 
great tendency to depress and dishearten. I often long 
for the encouraging, reviving society of Christian friends, 
which I once enjoyed; and with the Psalmist, 'my heart 
is poured out in me,' when I reflect upon the times when 
I used to go, with the multitude, to the house of God, 
with voice of joy and praise ; and then consider that I 
am now cut off from that privilege, and now my com- 
panions are strangers to God : . 

" I preached, last Sabbath, at Ottawa. I don't see much 
difference in the prospects as yet. The people attend 
very well, and seem to be pleased; but whether the word 
is taking root in any heart, is not, as yet, manifest. We 
have established a Sabbath school, which will, I hope, be 
beneficial. The children seem to take an interest in 
it 

" Last week, I visited brother C and lady. Found 

them well — living in a little log cabin, hardly large 
enough to turn round in, but yet apparently quite con- 
tented and happy. I went down in a sleigh, and had a 
very unpleasant ride. It blew and snowed on me all the 
way going, and rained most of the way returning. 

" I received a letter, last Monday, from a committee 
of Clinton Congregation, giving me official notice of their 
call. They are quite urgent, and w T ish, if possible, some 
answer now. I have replied, in a brief note, that I could 
give no definite answer before the close of the present 
synodical year. My present feelings are favourable to 
them ; but I did not tell them so. I wish to be guided 
by a sense of duty, and not by mere personal prefe- 
rences. I shall look for advice from you on this, as well 
as other matters. 

"Yesterday I preached at Achepin, to a small con- 
gregation. Did not get along with very much satisfac- 
tion. In the evening I preached to another congregation, 
about five miles on this side. Next Sabbath I am to be 
at Ottawa, and, in the mean time, have a sermon to write 
for them. 

" I received three letters to-day ; one from J. T. Brown- 
lee, one from F. A. Hutchinson, and last, but not least, 



20 LIFE AND DIARY OF 

one from Sarah Jane, Mary, and Joseph. The perusal of 
them afforded me much gratification, — particularly the 
last. . . . 

" Hoping that I may enjoy a place in your affectionate 
remembrance, and in your frequent, fervent prayers, I 
remain, Your affectionate son, 

"T.B. Hanna," 

After Mr. Hanna's departure to Wisconsin, his father 
was united in marriage to Miss Sarah R. Foster, Prin- 
cipal of Washington Female Seminary. Subjoined to 
the foregoing letter to his father, is a brief one to his 
new mother. There is so much candour, and such a 
touching beauty in it, that we cannot refrain from insert- 
ing it here, and also the appropriate reply which it elicited, 
as models worthy of imitation. 

TO MRS. SARAH R. HANNA. 

"Dear 'Mother.' — I confess it does seem strange — al- 
most unnatural, to greet you thus. Applying a name, 
once deemed the sacred and inalienable appellative of one 
now no more of earth, to an individual whom, in times 
past, though much respected and admired, even imagina- 
tion had never invested with that title, as to me, it will 
not seem strange to you, that my mind is filled with con- 
flicting emotions. I need not — I cannot describe these 
emotions. Only permit me to say, how strange and un- 
accountable are earth's mutations ! How like a dream is 
life ! ■ So like a dream, we scarce know where we are.' 

" Strange, however, as it would once have seemed, 'tis 
no less true, — you now occupy the position lately made 
void by the departure of one around whom my earliest 
and warmest affections were entwined. And I rejoice 
that one so worthy has been found to fill that place; and 
willingly and heartily do I bid you welcome into our 
family circle, and greet you — Mother. 

" I cannot promise you a complete transfer of that affec- 
tion which I cherished for the original bearer of that en- 
dearing name, but I can promise you the sincere regard 
of an affectionate friend. A long acquaintance with you 
— personally, and by reputation, — and your present po- 
sition, as the companion of a beloved father, unite in se- 
curing you a high place in my regard. 



REV. THOMAS B. HANNA. 21 

" I find you are not altogether unknown, even in this 
dark corner of the earth. I have heard many speak of 
you — many who had some acquaintance with you, or at 
least with your family, in New York. I think the ma- 
jority of the settlers here are from that state. I have 
met with a number from Washington County, N. Y. 

" I shall be glad to have a line from you in the next 
letter from home, which, by the way, I hope will not be 
long delayed. I am glad to hear of the continued pros- 
perity of your school With sentiments of 

the highest regard, I remain, &c. 

"T.B. Hanna." 

REPLY OF MRS. H. 

" Washington, Pa. Jan. 1849. 

" Dear Thomas, — Your congratulations and affectionate 
greetings were kindly received. Well do I know what 
mingled emotions take possession of the mind, and the 
consequent embarrassment, almost paralyzing every ef- 
fort, when we attempt to address personally, or by letter, 
one filling a station such as I now occupy. Yes ! having 
myself experienced the feelings occasioned by such a 
change of relations, I know how to sympathize with others ; 
I can feel deeply for you. 

"I have some idea, also, of the difficulty of discharging 
acceptably the various duties arising from my new rela- 
tions, and of receiving from you, and the other children, 
an appellation which, to a great extent, must be nominal. 

" Nature may have formed two husbands for one wife, 
or two wives for one husband; but never has she formed 
two fathers, or two mothers, for one child. This view is 
not held out, as a shield, to screen myself or others from 
any or all the duties of a natural mother. With such 
sentiments, then, dear Thomas, do not imagine that I will 
be unreasonable in my demands on your affections. No ! 
They must, necessarily, to a great extent, be sacred to 
the dead. I rejoice that you are a child of so worthy a 
mother. I will endeavour to aid you, and the other 
children, in cherishing the memory of one whom I too 
loved, — one, whose amiability of character, and numerous 
other good qualities made her a general favourite. 



22 LIFE AND DIARY OF 

" I have received the utmost kindness from your family 
and friends. May God grant me grace to discharge 
faithfully my duties as a wife and mother. 

"Your father and the children have, doubtless, given 
you the general news. We hope to see you in the course 
of four months, and when here, that you will enjoy your- 
self, and your presence add to the happiness of the fa- 
mily 

"I shall always be pleased to hear from you: 

"Your affectionate mother, 

"Sarah R. Hanna." 

We quote again from a letter addressed to his father, 
bearing date, Jan. 8th, 1849. 

"At present, I have four regular places of preaching: 
— Ottawa, three miles from this, (Waterville,) each alter- 
nate Sabbath; — Achepin, about eighteen miles north, 
about one-third of the time ; — Warren, thirteen miles dis- 
tant, and five this side of Achepin, where I preach in 
the evening, after preaching at A.; — Lisbon, fifteen miles 
north-east, whenever I can. — No regular proportion of 
time. These are my usual places of preaching. Neenah 
and Fond Du Lac, — the former one hundred miles north, 
and the latter seventy, also require part of my time. I 
have visited them once, and expect to do so again before 
I leave. 

" I have it in contemplation to make an exploring visit, 
about the first of February, into the interior of the state. 
There are some people, I understand, near Madison, about 
seventy or eighty miles west, whom Rev. Isaac Law visited 
when he was out here, and who, it is thought, should re- 
ceive some attention. I am not certain yet whether I 
shall go or not; but if the sleighing continues as good as 
it is now, it is quite likely I will. 

" I hope I am often remembered in your prayers. I 
feel that I need all the assistance that can be derived 
from many 'effectual fervent prayers of the righteous."' 

The following we extract from a letter to his friends 
at home, dated January 30th, 1849. It is written in a 
more cheerful spirit than some of those that precede it. 
He seems to have been somewhat more encouraged. 



EEV. THOMAS B. HANNA. 23 

"In the good providence of God, I am still enjoying 
good health — as good as I have ever experienced. Our 
winter has been very severe, and almost every one is suf- 
fering the effects of it, in bad colds, &c, but, as yet, I 
have escaped entirely. This is the more strange, since I 
am so much exposed. I have had to ride some of the 
coldest days, and several days when it rained very hard 
on me: sometimes I have had to spend very cold nights 
in houses and beds which afforded me but little shelter; 
but notwithstanding all these things, my health continues 
uninterrupted. In this fact I recognise the goodness 
and providential care of our God ; for He only could 
have thus preserved me. To him I desire to render all 
the praise. 

"I enjoy myself, for the most part, pretty well. The 
people are very kind, and I am getting accustomed to 
their peculiarities. I now generally have very good con- 
gregations to preach to; they attend well, and seem to 

be pleased There is a great deal to be done here 

yet, before the mass of the people are Christianized. 
... To the individual possessed of the tender feelings 
of the Psalmist, there is abundant cause presented here to 
make ' rivers of water run down from his eyes.' Against 
this current of infidelity and vice how weak are all our 
efforts ! How truly may we say, 4 we have no might 
against this great company that cometh against us ! ' 
But it is encouraging to know that we can safely commit 
the success of our efforts to God. ' Our eyes are upon 
thee.' ' The weapons of our warfare are not carnal, 
but mighty through Gfod, to the pulling down of strong- 
holds.' 

"Last Sabbath I preached at Achepin. Had a much 
better attendance than usual. Preached on John i. 29. 
'Behold the Lamb of God,' &c. Had a good deal of 
freedom, and thought the audience were somewhat in- 
terested. On the evening of the same day preached to 
another congregation in Warren. Attendance good. 
Text, 2 Cor. v. 1. — a delightful subject! On Thursday 
evening, last week, at the request of a New School Pres- 
byterian — and a very good man too, I think — I preached 
in a very fine school-house, about eighteen miles north-east 



24 LIFE AND DIARY OP 

of this. The night was unfavourable, being very wet ; but 
still the attendance was very respectable. I believe I 
preached with as much ease and satisfaction to myself, 
as I ever did. Subject, 2 Cor. v. 20. I have a number 
of invitations to preach at different places through the 
country — more, I fear, than I will be able to comply 

with I am sometimes much amused, as well as 

flattered, with the remarks of some of the old Scotch 
folk. My preaching, they say, reminds them of their 
own country — on this account, I suppose, that I preach 
by 'heads and particulars,' which is very uncommon 
here. . . . 

" Your last was very interesting, in all its parts, not 
excepting the little ' billets,' sent by the children. I 
hope you will continue to write so. ... My love and 
best wishes to you all. I often remember you individu- 
ally at the throne of grace, and hope to be similarly re- 
membered by you. . . . Wishing you all the blessings 
of providence and of grace, I remain, &c." 

Our last extracts shall be taken from a letter to his 
father, dated April 23d, 1849. His remarks are truly 
solemn and impressive, and well worthy of a careful and 
attentive perusal. 

" I am still in the enjoyment of excellent health. 
Providence has indeed been bountiful to me. I would 
desire to record the loving-kindness of the Lord with 
thankfulness. What shall I render to the Lord for all 
his benefits ? I would desire to go softly all my days, in 
view of my unworthiness ; and, at the same time, re- 
joicingly, in view of the freeness and richness of God's 
favours. 

" I feel in a peculiar frame this evening. I am some- 
times doubtful whether the state of my heart proceeds 
merely from an excitement of my natural feelings, or 
from a higher source. We have just passed through a 
solemn sacramental season in this congregation. (Water- 
ville.) Yesterday the Lord's Supper was dispensed to 
the little flock of Christ in this place. It was, to me, a 
solemn season ; ani, I think, was so to all. I do not re- 
member ever having participated in the ordinance with 
such feelings. 



REV. THOMAS B. HANNA. 25 

"Mr. Collins was present, and officiated as dispenser. 
He preached on Friday and Saturday, and gave us very 
suitable discourses. I preached, yesterday, on John vi. 
55. ' For my flesh is meat indeed,' &c. It was a grand 
subject. I think I never felt so much interested, and so 
free in thought and utterance. . . . Mr. Collins de- 
barred, and dispensed the elements, and I then added 
some remarks on Song ii. 16. 'My beloved is mine, 
and I am his.' 

"The number of communicants was over thirty, some 
of whom came from sixteen to twenty miles. The con- 
gregation was very large ; a number having been drawn 
by curiosity, to behold the (to them,) novel scene. The 
meeting was held in a large barn. I think there was a 
deep solemnity resting on the minds of the audience ge- 
nerally, and particularly of the communicants. It was 
scarcely possible to resist the impression that we were, 
indeed, in the house of God — the gate of heaven. 

" We had but two of an accession. They were an old 
Scotch gentleman and lady, who walked about fourteen 
miles for the purpose of uniting with us. 

"Mr. Collins preached to-day on Rom. xiv. 16, — a very 
good and appropriate discourse. 

" On the whole, I trust that this has been a refreshing 
season to many souls — -that many will have cause to re- 
member it, long hence, with rejoicing. It has warmed 
up my feelings towards these people more than all my 
former association with them. I was much affected, to- 
day, in parting with some of those who had come from a 
distance. They seemed much affected by the thought 
that, most probably, we should see each other's face no 
more. I almost feel disposed to give up all my prospects 
in the east, and remain where I am. The people express 
their feelings so strongly, that I can scarcely resist their 
entreaties. However, with regard to this matter, my 
prayer still is, ' Lord, what wilt thou have me to do ? ' 

that he would grant me direction ! for I know not what 

1 ought to do." .... 

It is unnecessary for us to comment on these letters. 
They present an interesting view of the trials and dis- 
couragements with which our young brother had to con- 
3 



26 LIFE AND DIARY OF 

tend, and which are incident to a missionary life in the 
far West. They show his anxiety as to the results of his 
labours — his joy on recognising any evidences of im- 
provement, and his unshaken faith in God. It is certainly 
deeply interesting to behold this inexperienced youth, 
although exposed to many trials, dangers and tempta- 
tions, in a strange land, yet maintaining his integrity, 
and his trust in the promises, and keeping a conscience 
void of offence towards God and man. We see, in all 
this, the power of divine grace, and its adaptation to sup- 
port the soul, even under the most discouraging circum- 
stances. 

In May, 1849, Mr. Hanna returned to Washington, 
and was once more, for a brief period, permitted to enjoy 
the pleasures of home. 

At the meeting of the Synod, at Allegheny, in May, 
calls were presented to him from Cambridge, 0., and its 
connexions, in the Presbytery of Muskingum, and from 
the Associate congregation of Clinton, Allegheny Co., 
Pa., under the care of the Presbytery of Chartiers. The 
latter of these he accepted. But, following the advice 
of the Board of Home Missions, which agreed with his own 
inclinations, he decided, before entering on his duties as 
a pastor, to labour five months, as a missionary, in the 
city of New York. He accordingly went there in the 
month of June, and remained until the end of October, 
labouring, with acceptance, in what is called the Mission 
Church. 

While he was there, the cholera was making fearful 
ravages among the inhabitants of that city; so that, in 
consequence of this, his labours were much increased. 

In a letter to the writer, dated New York, Aug. 13th, 
1849, he says, 

" Since I came here, I have been enjoying myself, for 
the most part, very well. My health has been good. 
Although the pestilence is around me, and hundreds are 
falling before it, I have thus far been mercifully pre- 
served. I had but one attack which had any appearance 
of cholera, and that was very slight. 

" On account of the sickness prevailing in our midst, I 
have had a good deal of visiting to do. A number of our 
people have been, and still are labouring under affliction, 



REV. THOMAS B. HANNA. 27 

and, consequently, require considerable attention. This, 
connected with the labour of preparing a sermon each 
week, (which I have made it a rule to do,) keeps me pretty 
busy. 

" Our congregations are, neither of them, large — 
smaller now, perhaps, than usual, in consequence of a 
number having left the city, and many who remain being 
sick. Still we hope the prospect is encouraging. I do 
not believe, however, that either of the congregations will 
increase much until they get settled pastors. The plan 
of changing ministers every few months is very unfavour- 
able to the growth of a congregation, particularly in a 
city. .... 

"With respect to our people, I find them, in general, 
very agreeable. I enjoy myself among them very well. 
I should not, however, choose this, or any other city, as 
a permanent place of residence. I enjoy it very well for 
the time, but my habits and tastes are much more adapted 
to a quiet country life. There is too much bustle, con- 
fusion, and excitement here. I might perhaps, in time, 
become accustomed to this; but, at present, the quietness 
and beauty of a country life have many more attractions 
for me 

"Write to me soon, and let me know the circumstances 
of Rev. A. Anderson's death. I have heard none of the 
particulars. What a solemn warning is this melancholy 
event to us ! Let us 'be also ready.' " 

'We shall only offer, further, a few extracts from a 
letter to his friends at home, dated New York, July 23d, 
1849. 

"I have still reason to record the goodness of the 
Lord, in preserving me in health and safety, in the midst 
of the wasting pestilence. I have not, as yet, had any 
sickness, or any thing to prevent me from attending to 
my regular duties 

"■My love to each of you. You are all often remem- 
bered in my prayers. May I have an interest in yours. 
May you all be members of the family of heaven, and thus 
be connected by a bond which none of the changes of 
time, nor even death can dissolve." 

In the commencement of his diary will be found an 
entry, which has reference to his residence in this city. 



28 LIFE AND DIARY OF 



CHAPTER III. 



HIS ORDINATION AT CLINTON. — PRIVATE JOURNAL. 

About the first of November, Mr. Hanna returned from 
New York, and commenced preaching at Clinton. After 
the usual trials, he was ordained, by the Presbytery of 
Chartiers, to the office of the ministry, and installed 
pastor of the Associate congregation of Clinton, on the 
13th of December, 1849. The sermon was preached by 
Rev. Dr. M'Elwee, and the charge to him, as pastor, was 
delivered by his father. The services, on this occasion, 
are said, by those who witnessed them, to have been pe- 
culiarly solemn and impressive. 

A Private Journal was found among his papers, after 
his death, commencing about this time, and continuing 
till the time of his last illness. This was evidently not 
intended for the public eye, but only for his own private 
use. Yet it has been thought proper to publish it entire, 
omitting only some few passages relating to persons yet 
alive. Its perusal cannot fail to be interesting, as show- 
ing the way in which his mind was exercised ; his serious- 
ness and devotion; his watchfulness over his own heart; 
and the deep interest which he took in the affairs of the 
church, and especially in the welfare of the people com- 
mitted to his care. We would commend it particularly 
to those who, like him, are in the morning of life. We 
would affectionately and earnestly urge them to read, 
with care, this touching record, and, like him, to choose 
that better part which shall never be taken away. 

We present this as a better record than any we could 
give, of his life and labours as pastor of the congregation 
at Clinton. 

There is but one entry, previous to his settlement; 
which relates to the few months which he spent as a 
missionary in the city of New York. It is as follows : 

" Dec. 10th, 1849. — The summer of this year I spent 

in New York City. Boarded at Mr. M'G 's, a very 

fine family. Roomed with Rev. Byron Porter, who was 
also preaching there at the same time. Enjoyed myself 
very well for the most part ; but, in looking back, have 



REV. THOMAS B. HANNA. 29 

much reason to lament my neglect of duties, lightness of 
conduct, carelessness, &c. May these sins not be charged 
against me. 

"Became acquainted with some very excellent persons. 
[Here follow some twelve or thirteen names.] Was fre- 
quently called on to visit the sick. Enjoyed some inte- 
resting conversations with experienced believers in this 
condition, from which, I trust, I derived some profit to 
myself. But how far I failed in my duties to them ! 
During my stay there, the cholera prevailed to an alarm- 
ing extent ; sometimes taking off seven or eight hundred 
a week. And yet, during all, I was preserved in life and 
health. My soul, bless thou the Lord. 

" On the whole, in reviewing my sojourn in New York, 
I have much reason to thank God for the health which 
I enjoyed — for the comforts and enjoyments with which 
he favoured me — for the opportunities he gave me of 
usefulness — and for the strength he afforded me for dis- 
charging my duties. And yet, on the other hand I have 
much cause for sorrow and penitence, on account of my 
great deficiencies, unfaithfulness, and consequent ineffi- 
ciency in his service. My prayer is, that God would not 
only pardon these sins, but, by his grace, enable me to 
triumph over them, and make me, henceforth, more de- 
voted, faithful, and efficient in his work." 

The next entry, and that which properly begins his 
journal, was written on the day previous to his ordina- 
tion to the work of the holy ministry, and installation as 
Pastor of the Clinton Congregation. All comment on it 
would be superfluous. 

" Clinton Pa., Dec. 18th, 1849. — Having accepted a 
call to labour in the Associate Presbyterian congregation 
of this place, as their stated pastor, I am now about to 
be set apart to this office. To-morrow is the day ap- 
pointed by the Presbytery of Chartiers for attending to 
the work of ordination. In view of the near approach 
of this solemn scene, I have, this day, endeavoured to 
prepare myself for it, by a secret dedication of myself to 
God, and to this work, in prayer. After remembering, 
with thankfulness, the many distinguishing mercies I 
have received from my God, from my youth and earliest 



SO LIFE AND DIARY OF 

infancy to the present time — acknowledging my many 
transgressions, and my unworthiness in his sight — and 
especially bewailing my unbelief and hardness of heart, 
which are still, to an alarming extent, chargeable to me 
— humbling myself before God, on account of these things 
— and endeavouring to impress myself with a sense of 
the solemnity and responsibility of the work in which I 
am about to engage — and sensible of my utter insuffi- 
ciency, in myself, for meeting its responsibilities — en- 
deavouring to rely, by faith, upon the all-sufficiency of 
Christ, * whose I am, and whom I serve ' — I have taken 
upon me, on my knees before God, the following solemn 
ordination vozvs, which I here write out, in order that 
they may be often before my eyes, and that I may thus 
be enabled, through grace, to guide my conduct accord- 
ingly. 

"I. I believe the Scriptures of the Old and New Tes- 
taments to be the word of God, and the only rule of faith 
and practice. 

" II. I believe and acknowledge the whole doctrine of 
the Confession of Faith, &c. [The rest is the same as 
in the Formula, except that it is in the first person.] 

"Dec. 13th, 1849. — This day, in the presence of a 
large congregation, I took the foregoing vows upon me. 
And now, 

'Thy vows upon me are, God, 
I'll render praise to thee.' 

" for grace to enable me faithfully to discharge them ! 
May He who has said, with special reference to his minis- 
terial servants, c Lo, I am with you alway,' fulfil that 
gracious promise to me. I may say, in a deep conscious- 
ness of my weakness, ' Who is sufficient for these things ?' 
and yet I rejoice that His own word authorizes me to add, 
'My sufficiency is of God.' Make thy grace, God of 
grace, sufficient for me ! Grant more devotion to thy 
cause — more love to souls — more enlarged views of divine 
truth — more diligence and perseverance in business — 
and, by thy co-operating Spirit, abundant success ! Amen. 

" Dec. 15th. — Preparation Saturday, in view of a sacra- 
mental Sabbath — Sermon by father, from Psalm lx\dii. 
18. ' Thou hast received gifts for men,' &c. I. The 



REV. THOMAS B. HANNA. 31 

gifts. II. For whom they were received. III. When, 
and IV. For what purpose. 

" On the day of ordination, the sermon was preached by 
Wm. M. M'Elwee, on John xxi. 15 — 17. Doctrine — Love 
to Christ the great qualification for the gospel ministry. 
A very appropriate and excellent discourse. The charge 
to me, as Pastor, was delivered by my father, and that 
to the congregation by R. J. Hammond. The services 
throughout were solemn and impressive. 

"Dec. 16th. — The Sacrament of the Supper was this 
day dispensed to my new charge. I preached the action 
sermon, on 1 Cor. v. 7-8. ' Christ our Passover.' Father 
debarred, and served the first and last tables. Mr. J. G. 
Rankin and I served one table each. I endeavoured to 
direct the faith of the communicants, and my own also, 
by the declaration of the Spouse. Cant. ii. 16. ' My 
Beloved is mine and I am his.' — The language of ap- 
propriation and dedication. May it ever be the language 
of my heart. 

" Dec. 17th. — Thanksgiving Monday. — Sermon hj 
father, on Ps. iv. 3. c The Lord hath set apart the 
godly,' &c. 1. The character described — the godly. 
2. How and when were they set apart. 3. For what 
purposes. A very appropriate and interesting subject. 
May it be impressed on my heart, and on the hearts of 
all this people. 

"Dec. 31st. — Another year is about closing upon me. 
With all its pleasant, as well as its mournful events, it is 
gone. With all its long list of mercies by me received, 
and misimproved — with all its duties neglected, and sins 
committed — it has passed — never to return until it meets 
me in the final reckoning at the bar of God ! Solemn, 
impressive thought ! What will be the character of that 
meeting? Shall I hail each passing scene of 1849 with 
satisfaction, as it is then read out to my remembering 
conscience from the Book — the judgment book of God? 
Can I then retrace all the varied scenes of my varied life, 
during the just expiring year, with no other emotions 
but that of pleasing — satisfied remembrance ? Ah no ! 
Sin has been too deeply interwoven with the events which 
this year records, to permit me to look back upon them 



32 LIFE AND DIARY OF 

with other than emotions of shame and contrition of spi- 
rit. how many duties have I omitted or carelessly- 
performed ! How many opportunities of doing good neg- 
lected ! How many mercies have been unthankfully 
received ! How much time has been squandered in idle- 
ness and vanity ! How many vile, unworthy, polluting 
thoughts have been cherished in my deceitful heart! 
How many 'idle words,' and words impure and sinful 
have passed from my tongue ! And how often, and how 
deeply, has my conduct swerved from the holy law of 
God — dishonouring Him, and giving occasion to the ene- 
mies of the Lord to blaspheme ! What a multitude of 
sins a slight review of a few short months exhibits, as 
chargeable to my account ! 

"And now, how shall I meet and answer these charges, 
when they are judicially presented in the final judgment ? 
I cannot now retrace my steps, and, by a different course 
of conduct, blot those charges out. Nor can I atone for 
those iniquities by any present penances, or by any future 
acts of devotion. For all that I can do, these charges 
still remain written in the book of God's remembrance, 
awaiting my summons to the judgment-bar, to fix my final 
sentence of — 'Depart ! ' 

" But I rejoice that a way of escape yet remains. The 
blood of Jesus Christ cleanseth from all sin ! ' In Sim 
we have redemption through his blood — the forgiveness of 
sins, according to the riches of his grace.' I would de- 
sire, then, this day, to make even reckonings in the blood 
of Christ. With all the sins of the past year before me, 
in all their heinousness and aggravations — in full view of 
that deep damnation which I justly -deserve on account 
of them — I would hold up the blood of Christ as a per- 
fect satisfaction to thy justice, God! and upon this 
basis I rest my confidence that thou wilt pardon mine 
iniquity, and not bring me into condemnation. And to this 
Saviour, who has redeemed me from going down to death, 
I now dedicate myself anew — resolving, in the strength 
of divine grace, that if it should please Him to spare me 
here, during another year, I will endeavour to spend it 
more in His service, in doing His work — and in preparing 
for the enjoyment of himself — than any which I have yet 
passed." 



REV. THOMAS B. HANNA. 33 



CHAPTER IV. 

PRIVATE JOURNAL. — CONCLUDED. 

" Jan. 1st, 1850. — Turned over another leaf in the 
book of Time. As yet it lies a blank page before me. 
With what inscriptions shall it be filled ? Shall it be, 
like Ezekiel's roll, ' written within and without with la- 
mentations, and mourning, and wo ? ' Or shall it re- 
cord events of mercy, calling for gratitude and praise ? 
The future, only, can determine. I would not desire to 
solve the question now. Only let me endeavour — so far 
as my instrumentality shall be employed to fill up this, 
as yet, blank page of time— to write upon it, by my life 
and conduct, a record of joyfulness — a record exhibiting 
God's glory promoted, sinners saved, and my own eter- 
nal interests advanced. Lord, teach me so to number 
my days that I may apply my heart unto wisdom. 

"Jan. 4th. — Returned yesterday from my first attempt 
at family visitation. Succeeded better than I expected. 
Found the exercise, indeed, rather pleasant. Became 
acquainted with several very fine, and, I trust, pious per- 
sons. Examined on the questions — Man's chief end — 
The Redeemer of God's elect — Faith in Christ— Repent- 
ance and Prayer. 

"Jan. 7th. — Preached yesterday on 2 Cor. v. 1. Had 
considerable freedom, and felt interested in the subject. 
Trust it may not be without some good effects. Tried 
to make it appropriate to the occasion — the beginning 
of a New Year. Explained the 2d Psalm — a truly 
gospel song — full of Christ. I still sigh for enlarge- 
ment in my work ; and especially for more of the spirit 
of personal devotion. how delightful would the work 
of the ministry be, were my heart always in a frame cor- 
responding to its holy exercises ! 

■-' Called to-day to see , who has been, for some 

time, under severe affliction. Found him calm and com- 
posed — not disposed to talk much, but apparently desi- 
rous to hear religious conversation. Endeavoured to di- 
rect his mind to God as the Author of chastisements, 
and hence to warn against murmuring. ' I was dumb,' 



34 LIFE AND DIARY OF 

kc. Endeavoured also to point out to him the source 
of comfort — the mercy of God in Christ. After prayer, 
came away — promising, at his request, to call again. 

u Jan. 9th. — Just returned from my second attempt 
at family visitation. Visited thirteen families in Elder 
Harper's district. Eound all at home, and ready to re- 
ceive me. Examined on the same questions as before, 
and ' What is justification ? ' Had some satisfaction ; 
but not in all cases such as I could desire. Lord, pour 
out thy Spirit on this people, and revive thy work amongst 
them ! Grant more earnestness and devotion, and qua- 
lify me more abundantly for acting the part of a wise 
bud faithful shepherd. 

"Saturday, Jan. 12th. — Just finished a sermon on John 
xvii. 17. Commenced it yesterday, a little before noon, 
after vainly endeavouring, for several days, to frame a 
discourse on 1 Cor. i. 23, 24. I think I have reason to 
believe I had assistance from above in preparing this 
discourse. I had much freedom and ease in writing. I 
would desire to be thankful, and to seek further aid in 
delivering it. for preparation of heart for the services 
of the sanctuary ! Impress, God, thy truth upon my 
heart, that I may be enabled to speak experimentally, 
from the heart to the heart ! 

" Called this evening again to see , [the same in- 
dividual mentioned above.] Found him very low — ap- 
parently even at the gates of death. He could not talk 
much. Prayed with him, and spoke a few words. I 
would earnestly pray that God may remember him in 
mercy — that he might be plucked as a brand from the 
burning — a trophy of King Jesus' power to save. 

" Monday Jan. 21st. — Returned this evening from Ro- 
binson, where I had been attending a dispensation of the 
Supper. Mr. M'Elwee preached on Saturday, on Song 
iv. 16. ' What will ye see in the Shulamite ? ' and to- 
day on Acts xx. 24. — 'Finish my course with joy.' 
Mr. Rankin, on Sabbath, on John i. 29, ' Behold the 
Lamb,' &c. All very fine discourses. May they be 
deeply impressed on my heart. I still have reason to 
lament my leanness — my want of liveliness and heartiness 
in my Master's work. Lord, revive me ! bring my 



REV. THOMAS B. HANNA. 35 

soul out of prison. Say unto my soul, I am thy salva- 
tion. 

"Wednesday,' Jan. 30th. — Returned last evening from 
Allegheny, having been there assisting Dr. Rodgers at 
the dispensation of the Lord's Supper. ... It was 
a very pleasant season. May it long be remembered 
as a season of good to many souls. 

" Called to-day again to see . Seems to be mend- 
ing. Trust this affliction will be of some use to him spi- 
ritually. 

"Feb. 21st.— To-day I finished my regular course of 
family visitation. Spent two days and a-half in Elder 
Purdy's district. Feel almost wearied out. Found the 
people generally at home. Had some interesting visits — - 
others discouraging. Many are very cold and careless. 
Preached on Tuesday evening, at Mr. T. Adams', on Job 
xiv. 1, 2. Had a good audience, and got through with 
ease to myself. 

"The whole number of families in the congregation I 
find to be about 60 — number of members about 125. 

"March 11th. — A bright Spring morning — all nature 
smiling in beauty, and sending up a silent hymn of praise 
to God. that my soul were more deeply impressed 
with the burden of its song ! Endeavoured to preach 
yesterday on Isaiah xlv. 24 ; — a very interesting and im- 
portant subject — but succeeded very badly. Was not 
properly prepared— depended too much on my extempo- 
rizing abilities ; and God left me to feel my own weak- 
ness. Felt much vexed and discouraged by the result — 
principally, I think, because I thought the subject one 
of vital importance, and I wished to give my people clear 
and accurate views of it. Hope still that my efforts 
may not have proved entirely fruitless. The word spoken, 
though in much weakness, He may accompany with power. 
God ! grant that it may be so ! May it be more im- 
pressed upon my own heart ! And may I learn a lesson 
from my partial failure yesterday, which will be of bene- 
fit hereafter — the necessity of diligence and prayerful- 
ness in preparation for the pulpit. 

" April 22d. — Just passed through my second com- 
munion season in Clinton, assisted by Doctor Rodgers. 



30 LIFE AND DIARY OF 

Treaclied yesterday, (Sabbath,) on John vi. 55, a dis- 
course I prepared last spring in Wisconsin. Was very 
hoarse, having taken a very bad cold a day or two pre- 
vious. Was enabled, however, to get through with more 
satisfaction than I could have expected. The season 
was a pleasant one, and, I hope, profitable to many. 

Admitted five applicants to communion 

Admitted them all in the "presence of the congregation, a 
thing not done here heretofore. The ceremony was so- 
lemn, and, I think, calculated to produce a good effect. 

"May 6th. — A bright, pleasant, Monday morning, af- 
ter a long, hard rain. Yesterday was a very wet, dis- 
agreeable day, and, in consequence, our congregation 
was quite small. Endeavoured to preach on Matt. xxv. 14 
— 30, and Mark viii. 34. Did not succeed very satisfac- 
torily. Was not sufficiently prepared ; and, besides, the 
smallness of the audience, the gloominess of the weather, 
and a bad cold, under which I was suffering, all combined 
to depress my spirits, and render me very unfit for preach- 
ing. I trust, however, that the day's work may not be 
entirely lost. 

" Last week I paid a visit to Washington, in company 
with my old friend Hans W. Lee. Enjoyed myself very 
well, too much indeed, for I found that when I returned, 
my heart was so much taken up with 7 its earthly gratifica- 
tions, that it could not easily return to the sober reali- 
ties of pastoral duties. 

"May 12th.— Preached to-day on Zech. vi. 13, first 
clause; and Phil. i. 21. Found them both delightful 
subjects, and only lamented my weakness in setting forth 
the richness of the matter they contain. Last week I 
was peculiarly indisposed for preparation for the pulpit. 
Labouring under a severe cold, I was very stupid and 
lifeless — could scarcely study at all. I feared consider- 
ably that I might fail, in consequence, to-day ; but was 
agreeably disappointed. I was much assisted by the 
strengthening Spirit. for gratitude for this mercy ! 
To-morrow I start, (Deo volente,)for New York, to attend 
the meeting of the Associate Synod. I expect to be ab- 
sent from my congregation for three Sabbaths. May 
the Good Shepherd watch over them and me, in the mean 
time, and bring us together again in peace and safety. 



REV. THOMAS B. HANNA. 37 

"June 11th. — Reached home again on Friday, last week. 
Had a safe, and, in general, a pleasant journey. Left 
Washington, Pa., on May 14th, in company with father, 
and arrived at Washington city on the 15th. Remained 
there two days. Visited the Capitol — heard speeches, 
in the Senate, by Foote and Clemens, and in the House, 
by Brooks. Very much entertained. Visited the Pre- 
sident's house, Patent office, Smithsonian Institute, &c. 
On Friday left for Philadelphia. Arrived there on Sa- 
turday morning. Remained until Tuesday, assisting Dr. 
Cooper at a dispensation of the Supper, on Sabbath. 
Tuesday went on to New York. The sittings of Synod 
were, in general, pleasant. Several important measures 
were adopted, among which were the revival of the Tri- 
nidad Mission, and the appointment of two brethren as 
missionaries, — Rev. J. Scott and Rev. W. H. Andrew 
— the establishment of a Mission in Oregon, and the ap- 
pointment of the Revs. J. P. Miller and Jos. M'Kee, 
missionaries. May the Lord of the harvest smile upon 
these efforts to extend his cause. The subject of union 
was discussed at some length, but without producing any 
definite action. The discussion indicated a considerable 
difference of feeling, if not of sentiment, among our breth- 
ren, in respect to that measure. After determining va- 
rious other matters, of less importance, Synod adjourned, 
to meet on the 3d Wednesday of May, 1851, at Xenia, 
Ohio. 

"In returning home, I spent one Sabbath in Philadel- 
phia, and enjoyed the society of some esteemed friends 
there very much. Left Philadelphia on Tuesday, June 
4th. Travelled via. Pennsylvania railroad, canal, and 
stage to Pittsburgh. Out two nights in stage. Pretty 
nearly used up. Arrived in Clinton on Friday evening. 
Found the people generally well." 

The next entry, dated July 10th, relates to an unfor- 
tunate occurrence in his ministry. He had been led, by 
misrepresentations and false statements, to do what he 
afterwards found was wrong, under the circumstances ; 
and although to most persons it might seem a very 
small matter, it appears to have deeply affected him. 
After stating the case, he says, — 
4 



o8 LIFE AND DIARY OF 

"This places me in a bad position. How it may re- 
sult, I know not. I may be involved in difficulties — my 
character may suffer. I feel deeply hurt. Fear I 
have done a serious evil. But I think I can say, 'in 
the innocency of my heart have I done this.' I was 

imposed on by the representations of . I ought, 

perhaps, to have inquired more particularly, but had no 
suspicions. Lord, lay not this sin to my charge. Let 
it not be the means of injuring my character, and thus 
Aveakening my influence, as a minister of thy word, among 
tins people. It will be a lesson to me for the future. 

"Monday, July 29th. — Preached yesterday, on Jude 
3, and Matt. xi. 28. Succeeded tolerably — better in the 
forenoon than in the afternoon. ' Contending for the 
faith ' is a very interesting subject. About the middle 
of the afternoon service, we were interrupted by the alarm 
of fire. A great many people arose to go out, and, sup- 
posing there was something serious, I dismissed the con- 
gregation, and went too. The fire was in a cabinet shop 

of J P , which was utterly consumed. It was 

with much difficulty that it was prevented from spreading 
over the village- After the fire was checked, we returned 
to the church, and finished the exercises. I could not 
help noticing a striking coincidence in connexion with 
this affair. Just before the alarm of fire was given, I was 
speaking of the uncertainty of earthly possessions, and 
the folly of making them our portion. The fire, by which 
much property was destroyed, occurring just at that time, 
seemed to be a remarkable confirmation of the truth. I 
referred to this, afterwards, and trust it may not be with- 
out some good effect. 

" Sept. 20th. — A very sickly season this, in this re- 
gion. The dysentery is prevailing to an alarming extent. 
Seventeen persons have been taken away by it, within 
two weeks ! And yet nobody seems to lay it to heart. 
that these providences might be made awakening to the 
careless and secure ! Nothing but the special grace 
of God can make them so. Men can see their fellows 
dying all around them, and yet continue careless and in- 
different, until death at length knocks at their own door. 
I have reason to record, with gratitude, amidst the almost 



REV. THOMAS B. HANNA. 39 

universal mourning, that my own people have, as yet, 
comparatively escaped. But one death, and that an in- 
fant. But how long it may continue so, we know not. 
In view of the present calamities, I have been preparing 
a sermon for Sabbath, on Eccles. vii. 14. ' In the day 
of adversity, consider.' May the Spirit of all grace aid 
me to speak the truth. 

" Oct. 28. — We have passed through a scene of severe 
affliction in this neighbourhood. The dysentery and 
typhoid fever combined, have been making fearful ra- 
vages among us. Since the above item was penned, our 
congregation has suffered more severely than any others 
around us. Five of our number, including two rulino; 
elders, have gone down to the house appointed for all 
living. In less than two weeks, four members of the same 
family were taken away — James Taggart, sen., his wife, 
and two daughters. Since that, James Taggart, jun. has 
also been called away. Thus two families have been en- 
tirely broken up, and the little remnants left desolate in- 
deed. Our congregation, also, has lost important mem- 
bers. Truly we have been made to drink wine of as- 
tonishment. God! is it not enough? Wilt thou not 
now stay thy hand, and bid the ravages of disease to cease ? 

" We trust the disease is abating. It has been truly 
a distressing season. Upwards of thirty persons, in less 
than six weeks, have been taken away from our little com- 
munity. May the dispensation not be without some good 
fruits. Yesterday, for the consolation of mourners, many 
of whom were present, I preached on 2 Cor. iv. 16-18, 
and Isaiah lxi. 2, 3, — both very interesting subjects. 

" Nov. 18th. — A cold winter day. Preached yesterday, 
on Luke viii. 18. Congregation rather small, it being a 
very cold, disagreeable day. Had the pleasure of hear- 
ing a lecture, in the forenoon, from W. H. Wilson, on the 
temptation of Christ ; — Matt. iv. 1-11, — a very interest- 
ing and instructive discourse. To-day, he left for Oil 
Creek — his first ministerial mission. Blessings attend 
him ! If spared and prospered, he will, I doubt not, be a 
useful labourer in the gospel field. 

"Dec. 13th. — The first anniversary of my ordination 
and installation as pastor of Clinton congregation. I 



40 LIFE AND DIARY OP 

have now laboured one year in this place — with what suc- 
cess, the disclosures of the great day alone will reveal. One 
thing I can say — I have been with this people 'in weakness, 
and in fear, and in much trembling.' I feel that I have 
done much less than I might have done, for the glory of 
God, and the good of their souls. I have neglected many 
precious opportunities, and coldly and lifelessly improved 
many others. ! if the Judge were strict to mark ini- 
quity, and the blood of souls were strictly required at 
the hands of the watchman, on every failure or neglect 
of duty, who could stand before Him ? I feel that I could 
not. But it is a comfort that that blood which we preach 
unto others, for the remission of sins, is open to us also, 
and is sufficient for our cleansing — not only from per- 
sonal, but also from official guilt. The blood of Jesus 
Christ ' cleanseth from all sin.' for a more lively faith 
in that atoning blood ! 

" But whilst bewailing, and pleading pardon for the 
past, it becomes me also to consult my heart with refer- 
ence to the future. What are my determinations ?— To 
go on as I have done ? — or to endeavour to be more ear- 
nest and devoted ? my God ! help me to resolve the 
latter ! Enable me, like Elihu, to say, c If I have done 
iniquity, I will do no more ; ' and, like Paul, ' forgetting 
the things which are behind, and reaching forth to those 
things which are before, I press towards the mark, for 
the prize of the high calling of God in Christ Jesus.' 
I would again renew my vows to God, and pray for grace 
more faithfully to fulfil them. I have reason to be thank- 
ful that, during the past year, I have been favoured with 
uniform health. Although much sickness has prevailed, 
I have been spared, and have not lost a day by ill health. 
Have dispensed the supper three times, assisted by father, 
Dr. Rodgers, and Mr. Murray — admitted nineteen new 
members — lost, by death, during the same time, six, by 
removals, three. Increase very slight. Am almost discou- 
raged by the prospects of the congregation. But still I 
trust that if the Lord of the harvest has work for me 
here, he will yet bless my labour — if not, he will direct 
me to some other location. 

"Dec. 17th, — Our fourth communion season, since my 



REV. THOMAS B. IIANNA. 41 

settlement here, took place on Sabbath, the 15th. Dr. 
M'Elwee assisted, and preached some very fine sermons 
on John vi. 68, 69, and Prov. iii. 17. I debarred on the 
characteristics of the blessed, described in the Beatitudes, 
Matt. v. 3-9, — a very fine subject. Felt deeply my want 
of personal experience of those characteristics. Was 
much assisted in my public, but was sadly cold in my 
personal exercises. Lord, forgive this sin, and quicken 
me by thy good Spirit. 

" Admitted four new members — three on examination — 
one by certificate. Trust the season has been profitable 
to many souls. 

"Feb. 3d, 1851. — More than a month entered on the 
New Year ! How little do we realize the flight of time ! 
Days, months, and years roll round, but we scarcely are 
aware of their presence, till they are gone to the irre- 
coverable past. ! with what solemn lessons is the ra- 
pidity of time fraught, if we had but 'ears to hear!' 
But how senseless and stupid we are ! With the solemn 
realities of the judgment day and eternity hastening ra- 
pidly on — and conscience, and reason, and revelation, all 
telling us that soon, very soon, those now future scenes 
will, to us, be present realities — still we grovel amidst the 
vanities of time, as if this world were our ultimate — our 
only state of being ! for a quickening influence from 
above, to dispel this soul-destroying delusion ! for a 
heart to feel the realities, the certainty, and the nearness 
of the judgment-bar ! Surely, such an impression, deeply 
and permanently fixed, would detach the heart from its 
earthly baubles, and fix it on things above. Surely, such 
an impression — if any could — would render us diligent 
in business — fervent in spirit — serving the Lord. Blessed 
Spirit ! sink this solemn impression deeply, permanently 
and immovably in my heart ! Breathe upon me, that I 
may live ! 

"Yesterday I preached on the nature and duty of 
prayer. Rom. xii. 12. Had considerable freedom in 
delivery, but was much depressed, before and after, with 
the consciousness of inability to speak with sufficient per- 
sonal experience. for the Spirit of grace and suppli- 
cation ! May it be poured abundantly, not only upon me, 
4* 



42 LIFE AND DIARY OF 

but also upon all^ this congregation, and upon the whole 
church of God. 

" Feb. 24th. — Preached, yesterday, a discourse which 
I had prepared two years ago, in Wisconsin, on ' The 
Sabbath.' Ex. xx. 8. Succeeded in delivering it with 
ordinary freedom, but was considerably depressed by the 
consciousness that I had not exemplified all I preached. 
While condemning worldly thoughts and worldly conver- 
sation on the Sabbath, conscience very forcibly sug- 
gested Rom. ii. 21. May I be enabled to teach myself 
the truths I have endeavoured to enforce upon others. 
Read, last evening, Dwight's sermons on the 4th, 6th, 
and 7th commandments, and on the evidences of regene- 
ration. The latter are very searching, and clearly illus- 
trate the danger of self-deception in this important mat- 
ter. The serious perusal of those discourses is surely 
sufficient to convince any one of the necessity of seeking 
the Spirit's aid in self-examination. 'Examine me, 
Lord, and prove me ; try my reins and my heart.' 

"April 23d. — A bright and beautiful Spring morning ! 
How cheering, after days and weeks of clouds and gloom, 
to see the sun once more shine out unclouded! — to hear 
the little songsters of the air warbling their strains of 
gladness, and all nature apparently bathed in the sun- 
shine of brightness and beauty ! Fit emblem of the soul, 
blessed, after a season of desertion, with the returning 
tokens of the love of God ! 

" We are again on the eve of a communion season. 
that this day, in its natural loveliness, may be a precur- 
sor, an emblematic harbinger of spiritual enjoyments, on 
the coming Sabbath ! To-day I meet with applicants 
for membership. May I be directed, by the good Spirit 
of God, in the examination, so that I may be kept from 
encouraging any whom he would discourage, or vice versa. 

"April 30th. — Communion season over. Mr. Lee 
preached on Saturday, on Ps. ix. 14 ; Mr. Brownlee, on 
Sabbath morning, on Rev. v. 12. Mr. Lee debarred on 
1 Lovest thou me ? ' Mr. Collins preached on Sabbath eve, 
on Psalm xxi. 1, and on Monday, on Heb. xii. 1-3. The 
exercises throughout were interesting. May they not be 
unprofitable. 



KEV. THOMAS B. HANNA. 43 

" On Monday evening I delivered a lecture on tem- 
perance at Frankfort. Feel very dull and stupid to-day 
— the consequence, perhaps, of reaction after unusual ex- 
citement. 

"June 7th. — Reached home yesterday, after an ab- 
sence of nearly three weeks, attending Synod at Xenia, 
Ohio. The meeting was a very pleasant one — quite har- 
monious — more so than any meeting that has taken 
place for many years. ' How good and how pleasant it 
is for brethren to dwell together in unity ! ' A considera- 
ble amount of business was accomplished, and more left 
undone from want of time. 

" During my absence, one of the aged members of my 
flock — Mrs. Jane M'Laren — entered into rest. Trust her 
departure has to her been gain. Propose to preach to- 
morrow on 'Pray for the peace of Jerusalem.' I feel, 
however, very deeply, my insufficiency to do the subject 
justice. Lord, be thou my sufficiency — my stay and 
strength ! 

" July 10th. — A dark, gloomy day ! A fit emblem of my 
mind ! For a considerable time I have been walking in 
darkness, and have had no light — no comfort or satisfac- 
tion in divine things. My mind has been harassed with 
doubts and difficulties in regard to the word of God, 
and oppressed with a languor and reckless laziness, which 
wholly unfit me for study. In this last trouble, my body 
also partakes.* As a means of relief, I propose to take 
a trip, next week, to Cape May. It has been recom- 
mended to me, and I hope it may be of use. Still I feel 
reluctant to leave my congregation. May I not be charged 
with leaving my post, and setting pleasure before duty ? 
But, on the other hand, may not the recreation be of use, in 
reviving my exhausted energies, and thus render me more 
useful when I return ? It is on this last supposition that 
I have decided to go. If I have erred, may the Head of 
the church look in mercy on me, and forgive, and over- 
rule my fault for good. I would desire to seek the bless- 
ing of God on the adventure ; feeling that, without it, no 
good, but much evil, will be the result. If I know my 

* The truth probably was that the state of his body was the source of 
his mental trouble. 



€i LIFE AND DIARY OF 

own heart, I think I can say that my chief object in 
going is to render myself more vigorous and active in 
my Master's work. May the good Shepherd of Israel 
watch over my, (or rather His) flock, during my absence, 
and at all times ; for without His pastoral care, how ut- 
terly vain is mine ! 

"Aug. 11th. — Had, in general, a pleasant journey 
east, and returned at the appointed time, safely, and, I 
think, perhaps somewhat recruited in health and spirits. 
There was not, however, sufficient time to make a fair ex- 
periment of the advantages of sea-bathing. We were 
detained nearly a week, on the way to Philadelphia, in 
consequence of a flood, which had occurred shortly before 
in the mountains, and had destroyed a considerable por- 
tion of the road. I remained at Cape Island only about 
seven days. I enjoyed the bathing very much, but found 
the want of employment rather irksome. I have much rea- 
son for gratitude to the kind Providence which watched 
over me through dangers seen and unseen — preserved me 
safely, and brought me again in peace to my congregation 
and my home. May I have grace to exercise and mani- 
fest a thankful spirit. 

" Sept. 16th. — Our congregation is again, in the in- 
scrutable providence of God, involved in affliction. The 
typhoid fever and dysentery — the diseases which, last 
fall, proved so fatal amongst us — have again broken out 
with considerable violence. One of our families already 
has been sorely afflicted. Mr. Andrew Purdy, one of our 
ruling elders, died this morning. This is the third elder, 
and the ninth member, we have lost during the year ! 
Truly we are made to drink the wine of astonishment ! 
How ought I to interpret these events ? I feel sometimes 
inclined to regard them as the expressions of God's dis- 
approbation of my settlement here. Ever since I came, 
we have had sickness and death almost all the time. 
Lord, teach me to understand the operations of thy 
hand ! One thing, at least, I may learn — human frailty, 
and my own mortality. Enable me, God, in view of 
these providences, so to number my days that I may ap- 
ply my heart to wisdom ! 

" Nov. 24th. — Quite a break in my diary ! The fact 



REV. THOMAS B. HANNA. 45 

is, I have but little to write, and am very lazy about it. 
Last week I began my second course of family visitation. 
Visited the western side of the congregation, with elders 
Purdy and Wilson. Found the people generally at home, 
and was well satisfied with their examination. I trust the 
work of grace is advancing among them generally. In 
some instances, I thought I could discern a decided im- 
provement since our last visitation. This is encouraging. 
May the God of all grace continue and complete His own 
work. 

" Yesterday I preached on Judges v. 23. < Curse ye 
Meroz,' &c. — A very solemn and alarming text. Had 
considerable freedom during the discourse, but was some- 
what oppressed afterwards with the thought that per- 
haps I had spoken with too much bitterness. How dif- 
ficult it is to speak on such subjects with that tenderness 
and affectionateness of manner which always becomes us 
in addressing fellow-sinners ! 

"The present will be a busy week with me, if I attend 
to its duties rightly. To-morrow, I have an appointment 
to visit some eight or ten families, in company with Elder 
Maginnis. Thursday is the State Thanksgiving day, and 
we expect to observe it. This will put a considerable 
addition of labour upon me — but 'as my day, so shall 
my strength be,' — truly a precious promise. 

"Dec. 22d. — Yesterday was our communion Sabbath. 
The occasion throughout has been at least ordinarily com- 
fortable, and, I trust, profitable. The weather has been 
very cold, and this circumstance kept many of our mem- 
bers at home. Those who were out, however, were, I 
think, well entertained. Our Fast was on Friday. Alex. 
Rankin preached. His subject was Ps. lxvi. 18. 'If I 
regard iniquity in my heart, the Lord will not hear me.' 
Avery appropriate subject, and a good discourse. R. J. 
Hammond preached on the remaining days of the occa- 
sion. . . . His subjects were very suitable and well 
discussed. I trust the souls of many were edified, as 
well as comforted, by the exercises throughout. Only 
one additional member was received on this occasion. 
Our prospects, in this respect, are very discouraging. 
" Come from the four winds, breath, and breathe upon 
these slain, that they may live ! ' 



46 LIFE AND DIARY OP 

"Jan. 12th, 1852. — Entered upon a new year. How 
constantly our time rolls on! Day succeeds day, and 
year follows year, by a succession which knows no inter- 
ruption ; and each, in its turn, brings us still nearer to 
the judgment-bar. that I were properly impressed 
with a sense of this solemn fact ! What an effect should 
it produce in exciting to diligence, activity, and earnest- 
ness in the Master's work ! 

"The two weeks just passed I have been spending in 
visiting. The first week I visited some friends in Wheel- 
ing — the second, in Washington and Canonsburg. Both 
passed very pleasantly. Yet I fear the time was not as 
profitably spent as it might have been. The dissipation 
of mind incident to such employment is by no means 
favourable either to study or piety. 

" Still it is pleasant to meet occasionally with friends, 
and enjoy their fellowship. It has a tendency — if rightly 
improved — to cultivate and develop some of the better 
and finer feelings of our nature. My visits, however, in 
future, must not be so long continued. 

" Yesterday I exchanged with Brother Rankin. I 
have now been two Sabbaths absent from home in suc- 
cession." 

The following — the last entry in his journal — was 
written on the day previous to that on which he took 
sick. 

" Jan. 19th. — A very cold day. — The ground covered 
with snow. The winter, thus far, has been colder than for 
many seasons previous ; and still there is no prospect of 
immediate abatement. 

"Yesterday was quite stormy — the snow falling and 
the wind blowing all day. This rendered our attendance 
at church somewhat thin. Still there was a respectable 
audience. I preached on 1 Tim. vi. 6. — ' Godliness with 
contentment is great gain.' A fine subject, and spe- 
cially appropriate to this community at this time. The 
whole neighbourhood seems to be going wild on the sub- 
ject of going to California. Several young men have 
already gone, and a number more are preparing to follow. 
Some of my people, in common with others, it is said, 
have taken the 'Gold Fever.' 



KEV. THOMAS B. HANNA. 47 

" Under such circumstances, I felt it to be my duty to 
lift a warning voice. Accordingly, I did so, on the 
above-mentioned text. Whether it will have the desired 
effect or not, I know not. But I do hope it will cause 
some at least to pause and reflect. 

"What a soul-ruining evil this 'love of money' is! 
May it be restrained and suppressed here by the better 
principles of piety." 

Thus ends this brief, impressive record! Thus did 
this young soldier of Christ die at his post, leaving be- 
hind him his testimony to the vanity of earth, and the 
unspeakable preciousness of those heavenly joys, of 
which, we feel assured, he is now partaking ! 

May this record of his hopes and fears — his doubts 
and discouragements — his faith and his works — be abun- 
dantly blessed to many of those who are left behind. 
Much encouragement may be derived from observing 
these foot-prints of a follower of the meek and lowly 
Jesus : — 

" Footprints, that perhaps another, 
Toiling o'er life's solemn main — 
A forlorn and shipwrecked brother, 
Seeing, shall take heart again." 



CHAPTER V. 

HIS LAST ILLNESS AND DEATH. 

On Tuesday, Jan. 20th, 1852, Mr. Hanna had a severe 
attack of bilious colic. He had, several times previously, 
been similarly affected, and, consequently, was not spe- 
cially alarmed. After the administration of some of the 
usual remedies, the disease appeared to be arrested, and 
on Thursday, he thought he would be able to preach on 
the ensuing Sabbath. But on Friday he became worse. 
The disease was now changed to enteritis, (inflammation 
of the bowels,) and was attended with some alarming 
symptoms. On Sabbath, the 25th, his relations were 
summoned, and his father, mother, and one of his sisters 
arrived on Monday evening ; and shortly afterwards, 
Rev. Mr. Lee, his intimate friend, and the writer, who 



48 LIFE AND DIARY OF 

both remained with him throughout his illness. The rest 
of the family arrived on Saturday morning. The disease 
still advanced, and the unfavourable symptoms continued, 
almost entirely banishing hope from the anxious breasts 
of those who were with him. 

On Sabbath, Feb. 1st, a favourable change appeared 
to take place. The swelling and tenseness in the abdo- 
men subsided rapidly; he appeared to be more easy and 
tranquil, and hope began to dawn in the hearts of his 
friends. 

On Monday he appeared so much better, and his phy- 
sicians appeared so much encouraged, that his father, 
who had important business requiring his attention in 
Washington, went home, together with the younger mem- 
bers of the family, leaving Mrs. Hanna and the eldest 
daughter, and also a younger son, who was to carry in- 
telligence to him, should any unfavourable change occur. 

On Tuesday and Wednesday, he still appeared to be 
recovering, and on the latter day, his brother returned 
home, to gladden the hearts of his friends with the wel- 
come news. But alas ! all these fond hopes were doomed 
to disappointment. 

This favourable state of things continued until Wednes- 
day night, when he appeared to be suffering much pain ; 
and his attendants being somewhat alarmed, the physician 
was summoned. On his arrival he pronounced him to be 
sinking very rapidly. Stimulants were resorted to, but 
without avail; he continued to sink, and on Thursday 
morning, Feb. 5th, a little before eight o'clock, his spirit 
took its flight. 

Nothing that love, friendship, or skill could do, was 
neglected. Kind friends were ever at his side, ready 
and anxious to do every thing in their power to alleviate 
his pain, and to preserve so precious a life. But the 
sovereign will of Him who "doeth all things well " was 
against them. The appointed time had come,— the silver 
cord was loosed — the golden bowl was broken. 

It is extremely difficult to give a satisfactory account 
of the exercises of Mr. Hanna's mind in his last illness. 
During the greater part of the time he was very low, 
and unable to converse, for any length of time, with those 



REV. THOMAS B. HANNA. 49 

around him ; and either from the effects of medicine, or 
from the disease itself, his mind was much disturbed. 
Some of the symptoms attending his disease were of the 
typhoid character; and, as is well known, in this case — 
although the mind be not decidedly affected — its condi- 
tion is such as to preclude its active exercise. This was, 
to some extent, the case with Mr. Hanna. He endea- 
voured to fix his mind, and to meditate on religious sub- 
jects ; and his occasional failure in these efforts was, to 
him, a source of much perplexity. Of this he often spoke 
to those around him. 

But let us remember it is not so much in the death, 
as in the life of the Christian, that we must look for the 
evidences of his union to Christ. Death will frighten 
many a bad man into an apparent compliance with the 
will of God. The sad relapse of many who, when brought 
near to the gate of death, gave much evidence of submis- 
sion to God's will, and of hope in his mercy, proves this 
to be the case. Very forcible was the question of him 
• who, on hearing some one inquire how another had died, 
asked — "How did he live?" 

It is then principally to the history of our brother's 
life in the world that we must look for the grounds 
of our hope concerning his present state. Those who 
knew him need ask for nothing more. But, in addition 
to this, in his last illness, even under the circumstances 
to which we have alluded, we find many things to confirm 
our hope, and abundant ground to believe that, as for 
him to live was Christ, so to die was gain. 

Even the wanderings of his mind were towards religious 
things; and his thoughts could at any time be recalled 
by the introduction of a religious subject. The sugges- 
tion of some passage of Scripture suitable to his condition, 
would immediately fix his attention, and generally call 
forth some sign of assent to its beauty and sweetness, 
and some evidence of the comfort it afforded him. 

On Sabbath evening, Jan. 25th, the physician informed 
him that his case was one, the result of which was very 
doubtful. He was, at first, much affected by the intelli- 
gence. He addressed Rev. Mr. Rankin, for whom he 
had sent, and conversed, for some time, with him, on the 
5 



50 LIFE AND DIARY OF 

solemn event in prospect. He acknowledged that he 
deeply felt his imperfection in holiness; "but," said he, 
"God can, in a moment, make his work perfect in me." 
He asked Mr. R. if he thought it presumptuous in him to 
speak thus ? He, of course, replied in the negative. He 
then requested all who were present to retire, as he 
wished to be left, for some time, alone. When they re- 
turned to the room, they found him calm and composed. 
The struggle was over, and by God's strengthening grace, 
he was now prepared to meet death without fear. 

Many of his brethren in the ministry — both of his own, 
and other denominations — visited him during his illness ; 
and when not unusually low or exhausted, he requested 
them to engage in prayer ; and however restless or uneasy 
he had been, he invariably folded his arms across his 
breast, and listened with composure and fixed attention, 
while they were thus employed, and generally remained 
thus for some moments afterwards, apparently engaged 
in communion with God. 

On one occasion, a friend, at his request, read to him 
the 103d Psalm, the sweet truths of which he appeared 
to receive with peculiar delight, and immediately asked 
Rev. Mr. Rankin, who was present, to pray with him. 

Shortly afterwards, when the writer was alone with 
him, he heard him repeat, in a feeble and broken voice, 
the last verse of the 39th Psalm : 

" spare thou me, that I my strength 
Recover may again; 
Before from hence I do depart, 
And here no more remain. " 

His father, and others who were with him, embraced 
every opportunity to convey comfort to his mind, from 
the word of God, and frequently engaged in prayer with 
him. He always received these attentions, and even the 
smallest services rendered him by his friends, with much 
pleasure and gratitude. He hardly ever received even a 
cup of cold water without an expression of thankfulness, 
and through the whole of his severe and painful illness, 
manifested the same meek and amiable disposition which 
so adorned his life. 

He never appeared to cherish strong hopes of his re- 



BEV. THOMAS B. IIANNA. 51 

covery. This was the case, even when those who were 
with him, and watching the progress of his disease with 
anxious hearts, were most encouraged. He never would 
say that he felt himself much better ; and any hopes that 
he did express seem to have been founded mainly on the 
encouraging assurances of his physicians and friends. 

On one occasion, when his mind was clouded, and ap- 
peared to be much disturbed, a brother who was present, 
in order to recall his wandering thoughts, asked him if 
he remembered the last subject on which he had preached. 
He replied — " yes ! — ' Godliness with contentment is 
great gain'" — and added — "you were with me when I 
wrote it. — That was the last sermon I preached, and it 
may be the last I ever will preach." — He also expressed 
his conviction that — "for him to depart and be with 
Christ, was far better" — and, in reply to a question pro- 
posed to him, he said — "he was not afraid to die, if that 
should prove to be the will of God." 

On Wednesday night, after the doctor had pronounced 
him to be sinking, and had left the room for a few mi- 
nutes, he asked — "What does the doctor say of the sys- 
tem?" — The physician, (Dr. Wilson) was then called to 
make his report, and addressed him thus : — " Mr. Hanna, 
I don't wish to deceive you — you are sinking — and if the 
brandy does not revive you, I can do no more for you." 
He received the announcement with perfect composure. 

It being now apparent that the end was near, and he 
himself having expressed his consciousness of this, his 
mother approached, and said — "Thomas, the doctors 
have done all in their power. We have been engaged in 
prayer for your life — your congregation and friends are 
unwilling to give you up — but it is now evident that God's 
will and our will are not the same. We must bow to God, 
and I hope you will now give yourself up to Him." — She 
then added, "Your father gave you, when a child, to 
God." "Yes," he replied, "and I gave myself to Him 
— but that will avail nothing now. I must depend on 
the righteousness of Christ." She then asked him what 
were his favourite Psalms? He answered, "the 23d, 
25th, 103d, and many others." Shortly afterwards he 



52 LIFE AND DIARY OF 

began the 23d Psalm, in the metre version ; but when he 
had repeated a few verses, his voice failed him, and it 
had to be finished by another. 

Some time after this, when his mind was wandering, 
he imagined himself surrounded by the members of his 
session — called in the applicants for membership in the 
church, and addressed them in the usual way. Then — 
apparently overcome by exhaustion — he remained, for 
some time, perfectly quiet; when he suddenly aroused, 
and, addressing those around him, delivered what was 
supposed to be the concluding exhortation of a discourse 
— whether one he had formerly preached, or original with 
him at the time, it is impossible to tell. However this 
may be, it was truly eloquent and thrilling. He spoke 
in a loud, clear voice, and for several minutes. 

It is with deep regret we add that none who were pre- 
sent can remember his words, so as to give any satisfac- 
tory account of them. They would have formed a suit- 
able conclusion to a discourse on the words — " How shall 
we escape, if we neglect so great salvation?" He spoke 
of the various schemes devised by men, in the pursuit of 
happiness — of the vain dreams of the ancient philosophers 
— and remarked that all these things were vain — that 
there was just the one thing. "My friends," said he, 
"the hour is coming to each one of you, when neither 
human learning — philosophy — nor anything else, will sus- 
tain the soul — but an interest in Jesus." 

This is all that can be remembered by those who heard 
him. Their minds were so much confused and excited at 
the time, that it was impossible to retain a distinct recol- 
lection of what passed. 

Rev. Mr. Brownlee, at his request, engaged in prayer 
with him, a short time before his departure. He prayed 
that all his enemies might now be kept at a distance, and 
that he might have a peaceful passage into the other world. 
This prayer, we think, was answered. 

A few moments before he died, he extended his hands 
to those around him, exclaiming, "I must bid you all 
farewell" — and then folding his arms upon his breast — 
in the attitude which he had formerly assumed in prayer 
— without a groan or struggle, surrendered his spirit to 
the God who gave it, and slept in Jesu3. 



REV. THOMAS B. IIANNA. 53 

At the time of his death, none of the family were pre- 
sent, but his mother and eldest sister. As soon as it be- 
came evident that he was sinking, messengers were de- 
spatched to his father. He, and those of the family who 
were in Washington, arrived in the evening, and were 
not informed of the sad event until they reached the 
house. His elder brother, residing near Cadiz, 0., and 
the only other member of the family, arrived the next 
day, while the people were assembling for the funeral. 

On Friday afternoon, his remains were, at the earnest 
request of his people, committed to the dust, in the grave- 
yard at Clinton. This beautiful spot immediately adjoins 
the church, and is surrounded by a grove of large, ma- 
jestic trees, which give a wild, romantic beauty to the 
scene. There lies that good old father in Israel, Rev. 
William Wilson, the first pastor of the congregation — 
there are the remains of three of the elders who, a few 
months before, preceded their pastor to their rest — there 
sleep the bodies of many of God's saints — and there we 
buried Thomas Hanna. 

His body was followed to the grave by a long proces- 
sion of mourning relatives and friends. Fourteen of his 
ministerial brethren, of different denominations, were pre- 
sent. Religious services were conducted by Rev. Dr. 
Anderson and Rev. Mr. Murray. 

The people of the congregation were deeply attached 
to their pastor. The family of Mr. William Wilson, in 
whose house he died, were unremitting in their attentions. 
They could not have shown more interest in his case had 
he been, in reality, one of the family. Nor was this a 
singular instance. During his illness, the members of 
his congregation were constantly calling to inquire for 
him, and seemed anxious to be permitted, in some way, 
to manifest their love. Those who were admitted to his 
^presence could not restrain their grief, and often were 
so much affected as scarcely to be able to speak. And 
when the news went forth that he was dead, the whole 
neighbourhood was a scene of mourning. 

It was the mournful duty of the writer to preach to 
this afflicted congregation on the Sabbath after their sad 
bereavement. And it was truly an affecting scene. Their 
5* 



54 LIFE AND DIARY OF 

grief was not only visible, but audible, and such as to 
lead all who witnessed it to say, Behold how they loved 
him! 

His death is truly a heavy — a stunning blow. It seems 
almost impossible to realize it — that he is actually gone 
— he whose cheerful countenance was so lately seen, and 
the kind accents of whose voice so lately heard amongst 
us. That he should be thus taken away, in the morning 
of life, and in the very beginning of a useful career — that 
the church should be deprived of so useful a member, and 
so bright an ornament — is a mystery too deep for us to 
fathom. Yet we know that it is right. This was all de- 
termined in the counsels of eternity, and brought about 
by the providence of an all-wise God. This event is but 
a link in that chain of events, the whole of which will 
never be visible to us, until the shadows of time shall be 
dissipated by the glorious light which shall issue from 
the throne of God, when time shall be no more. 



CHAPTER VI. 

HIS PERSONAL AND MINISTERIAL CHARACTER. 

In the character of Mr. Hanna were blended many ex- 
cellencies not usually combined in the same person. It 
was, undoubtedly, the grace of God that united in him 
these apparently opposite traits, and kept each in its 
proper place. Pre-eminent among these, and the source 
of them all, was 

HIS PIETY. 

There is reason to believe that his thoughts were very 
early directed to religious things, and that, even in his 
childhood, divine grace was exerting over him a control- 
ling influence. He himself remarked to a friend, that if^ 
he was a child of God, he must have been so from a very 
early age, for he could not remember when the change 
took place. From his earliest infancy, he was always 
amiable and pleasant in his disposition — easily controlled 
— a most aifectionate and obedient son — and a particular 
favourite in the family. He seemed always to take a pe- 



REV. THOMAS B. IIANNA. 55 

culiar delight in serious conversation, and was often 
making inquiries on religious subjects. 

During the summer of 1847, when an alarming and 
fatal epidemic prevailed at Cadiz, and when, among many 
others, his beloved and pious mother was taken away, he 
was at home, and was himself ill, for about two weeks, 
with the same fever. This, together with the death of 
his mother — much endeared to him, and to all the family 
— seemed to make a very strong impression on his mind. 
His father says — " His room was up stairs, and he would 
often come down to my study, and sit with me for hours, 
conversing on religious subjects. Indeed his company 
and conversation were a great comfort to me under my be- 
reavement." — This affliction had, to all appearance, a 
happy eifect, in turning his heart more decidedly towards 
God and heavenly things. 

It had long been his habit to read a portion of Scrip- 
ture regularly, every morning and evening, in his secret 
retirement. This his father recommended to him when 
young; and it was a practice which, in connexion with 
secret prayer, we have abundant reason to believe he 
followed strictly through life. He was, indeed, pecu- 
liarly conscientious in attending to the secret exercises 
of religion, both at home and abroad. 

We need only refer, in proof of his piety, to his diary, 
which, as we have already remarked, was evidently not 
written with any view to its publication. It presents, we 
have every reason to believe, a sincere and faithful state- 
ment of the exercises of his mind, both with regard to 
his own heart, and with respect to his duties as a minister 
of Christ, during the short period of his pastoral labours 
in Clinton. 

Contemplate, for a moment, that solemn scene recorded 
in the commencement of his journal. Behold him, in 
his secret retirement, on his knees before God — ready 
to sink under a sense of the responsibilities about to be 
laid upon him ; yet grasping the promises of God, and in 
humble dependence on His promised grace, taking upon 
him those solemn vows. This was a scene which the an- 
gels might contemplate with a holy joy. And while we 
look on it as an evidence of his devotion to God, may we 



56 LIFE AND DIARY OF 

not also regard it as a solemn reproof to those who care- 
lessly assume this sacred, awful trust ? 

We might also refer to the extracts we have given from 
his letters, and to the exercises of his mind on his death- 
bed. But we think this unnecessary. The careful reader 
cannot resist the impression they are calculated to pro- 
duce — that he was a true child of God, and eminently 
distinguished for his Piety. 

HIS MODESTY. 

This was a trait in his character well known and often 
remarked by all his acquaintances. Although he possessed, 
to so great an extent, the esteem and respect of others, 
he was never forward or presuming, but was always of a 
modest and retiring disposition. While his worth and 
talents were acknowledged by all, he himself seemed to 
be unconscious of them. Perhaps we may see here one 
reason of his universal popularity. He was so modest 
and humble, and so free from an ambitious or aspiring 
spirit, that his superior abilities never excited the envy 
of those who were not so highly gifted. His amiable dis- 
position disarmed all malice, and made him every where 
a welcome guest, at the family fire-side, and in the social 
circle. 

But, in connexion with his modesty and humility, we 
must notice also 

HIS CONSCIENTIOUSNESS. 

Between these two qualities there seemed to be a con- 
stant struggle — the one inclining him to retire within 
himself — the other impelling him to activity. All that 
was necessary to bring him forward, was a sense of duty. 
This is happily illustrated by a simple incident which oc- 
curred during his last illness, and which would perhaps, 
otherwise, be undeserving of notice. At one time, his 
mind was unusually disturbed ; he was very restless, and 
it was almost impossible to persuade him to remain in bed. 
Various measures were resorted to, without success. At 
last some one thoughtlessly remarked, "it is not right. " 

This, at once, arrested his attention. He seemed in- 
stinctively to shrink from the idea of doing any thing 



REV. THOMAS B. HANNA. 57 

wrong, and immediately yielded to the wishes of his at- 
tendants. 

This strict adherence to what appeared to him to be 
duty, was also eminently characteristic of the whole course 
of his ministry. In his preparation for the pulpit, in his 
preaching, in family visitation and pastoral examination, in 
visiting the sick and afflicted, and in private admonitions 
and exhortations to the members of his charge, his faith- 
fulness and diligence were truly exemplary. 

We see this trait also manifested in many passages in 
his letters, and in his private journal. His language 
seems always to have been, "Lord, what wilt thou have 
me to do?" We would only mention, as an example, 
the entry in his diary, dated July 10th, 1851, and re- 
lating to his proposed trip to Cape May. He seems to 
have been unwilling to go, until convinced that it was his 
duty, and that he was actuated by proper motives. And 
it was not until after long and serious deliberation and 
frequent consultations with his friends, and with the elders 
and other members of his congregation, that he decided 
to leave them. 

Mr. Hanna was also distinguished, as none who knew 
him will deny — by 

INGENUOUSNESS AND CANDOUR. 

There was, in his disposition, no appearance of reserve, 
except such as prudence required. He was far removed 
from any thing like cunning or duplicity. On the con- 
trary, his manner was always characterized by sincerity 
and frankness, and by a childlike simplicity of heart — 
that quality which our Saviour so highly commends. This 
trait was, of course, more especially observed by his in- 
timate friends, to whom he would speak in the most free 
and unreserved manner of his thoughts, feelings, and 
intentions. 

AS A MEMBER OF SOCIETY 

His intercourse with others was always marked by 
kindness and amiability. He had a good report of those 
who are without. He was a living epistle, known and 
read of all men; and by the excellencies which adorned 
his personal character, did much to commend to others 
the gospel which he believed and professed. His popularity 



58 LIFE AND DIARY OF 

was, by no means, confined to the members of his own 
congregation; his excellencies were known and appre- 
ciated by the members of other churches, and by num- 
bers who made no profession of religion at all. On some 
of this latter class his death seemed to make a deep im- 
pression, and his influence on them, we trust, will not be 
lost. We hope that the bread which he has here cast upon 
the waters will be found again, after many days. 

His talents also rendered him a useful member of so- 
ciety. He took an active part in all measures designed 
to promote the public good. He was an able advocate of 
the cause of temperance, and was frequently called on to 
deliver addresses on this subject. At the time of his 
death, he had an appointment to address the temperance 
society at Clinton, at their next meeting. His humanity 
and generous feelings, combined with his sense of right, 
led him to take an active part in opposition to the system 
of American slavery; though in this, as in every thing 
else, his "moderation" was known. He drew up the re- 
solutions of the Chartiers presbytery, in relation to the 
fugitive slave bill ; which were adopted by many other 
presbyteries and public meetings, as the expression of 
their sentiments, and which were extensively copied into 
the public papers. One of the sermons included in thi3 
volume — on Matt. xxii. 21, — will give the reader an idea 
of his sentiments on this subject. 

Having thus briefly noticed some things in relation to 
the personal character of Mr. Hanna, we would endea- 
vour to give some idea of his excellence as a minister of 
the gospel. 

AS A PREACHER 

He had few equals. He was peculiarly acceptable to 
the people of his charge, and they were much disturbed 
by frequent rumours of movements in other quarters of 
the church, for his removal from their midst. It is but 
justice to say, however, that these movements were neither 
originated nor countenanced by Mm. They were solely 
owing to his great popularity wherever he was known. 

His very personal appearance was prepossessing. He 
was rather tall and slender, and easy and graceful in his 
manners. He had a bright, intelligent, and expressive 



REV. THOMAS B. HANNA. 59 

eye, and his winning countenance was a true index to the 
goodness of his heart. 

His style was chaste, clear, and beautiful- — his thoughts 
vigorous, and often very striking— and his manner forci- 
ble, earnest, and impressive, His discourses will speak 
for themselves; but types and paper cannot convey them 
to the mind with the same impressiveness which they had 
when coming from his lips. It is also much to be re- 
gretted that his applications, which were often the most 
impressive part of his sermons, although carefully pre- 
pared, were never written in full; they embrace only the 
main points by which his remarks were guided. This is 
a deficiency which will be observed in those discourses 
which are here given to the public. His concluding ex- 
hortations were generally brought home very closely to the 
consciences of his hearers, and delivered with an affection- 
ate earnestness and solemnity of manner which was calcu- 
lated to add much to their effect. 

No one who heard him speak from the pulpit, or at the 
sacramental table, could doubt his sincerity and earnest- 
ness in all that he said. He manifested, in his preach- 
ing, an acquaintance with human nature, which could only 
have been acquired by the diligent and prayerful study 
of his own heart in connexion with the word of God. 

AS A PASTOK, 

He was diligent, and unremitting in all his duties. 
During the short period of his settlement at Clinton, he 
had, in his ministerial capacity, twice visited the families 
of his congregation. He had established a Bible class, for 
the younger members of his charge, to which he attended 
personally, on the Sabbath morning. A Sabbath school 
was also conducted by some of the members, under his 
supervision ; and he had also formed plans for the future, 
which, had his life been spared, were calculated greatly 
to increase his usefulness. 

We recognise the hand of Providence, in a remarka- 
ble manner, calling him, in the course of his ministry, to 
witness so much affliction. Few, so young and inexpe- 
rienced, have passed through so many trying scenes. We 
have already alluded to his personal and family afflictions 



60 LIFE AND DIARY OF 

at Cadiz, and the influence which they appear to have 
had on his mind. We have also noticed the prevalence 
of the cholera in New York, during the time of his mis- 
sion there. And during a great part of the time that he 
was settled at Clinton, a fatal epidemic was prevailing 
among his people, by which three of the elders and many 
of the members of his congregation were taken away, 
and, in two instances, the families entirely broken up. 
The design of Providence, in this, seems to have been to 
familiarize him with scenes of suffering and death, that 
his mind might be deeply impressed with a sense of his 
own mortality, and that he might be prepared for the 
solemn event so near at hand. Accordingly, we find, in 
his journal, and in his sermons, frequent allusions to the 
shortness and uncertainty of life ; showing that this was 
a subject that engaged much of his attention. 

Nor can we omit here to notice his faithful attentions 
to those of his people, and to others also, who were 
brought low by the mighty hand of God, He was ever 
to be found at the pillow of the sick and the dying, to 
administer the consolations of the gospel, to fix their 
faith on the promises, and to prepare the parting soul to 
meet its God. This is a part of the ministerial office 
from which many shrink with fear ; but it was a duty 
peculiarly pleasant to him. A few days before he took 
sick, he remarked to one of his brethren, that he had 
much satisfaction in visiting and conversing with the sick 
in his congregation. 

His many acts of kindness to them will not be soon 
forgotten. Perhaps nothing tended so much to endear 
him to his people, and to male his memory precious 
among them, as his presence with them, and the kind- 
ness and faithfulness with which he discharged his duty 
to them, in their time of darkness and distress. 

Long will they remember his works of faith and la- 
bours of love. They have agreed to erect a monument 
over his grave; but he himself has left, in their hearts, 
a monument more enduring than brass or marble, " The 
memory of the just is blessed." 

" Help, Lord ! for the godly man ceaseth ; for the faith- 
ful fail from among the children of men?" 



SERMONS. 



CONTENTS. 



SERMON I. 

SOWING THE WIND. 

Hosea viii. 7 : — They have sown the wind, and they shall reap the 

whirlwind, -.-_-<-- Page 65 

SERMON II. 

THE RESURRECTION. 

Isaiah xxvi. 1 9 : — Thy dead men shall live ; together with my dead 

body shall they arise, - - - - 77 

SERMON III. 

DUTY OF WATCHFULNESS AND SOBRIETY. 

1 Thess. v. 6: — Therefore let us not sleep, as do others; but let us 

watch and be sober, - - - - 90 

SERMON IV. 

THE CHRISTIAN CITIZEN. 

Matt. xxii. 21 : — Render therefore unto Caesar the things which 

are Caesar's ; and unto God the things which are God's, - 104 

SERMON V. 

THE SINNER'S INABILITY. 

John vi. 44 : — No man can come to me, except the Father who 

hath sent me draw him, - - - - -118 

SERMON VI. 

CONTENDING FOR THE FAITH. 

Jude 3 : — Earnestly contend for the faith once delivered to the saints, 131 
SERMON VII. 

CURSE YE MEROZ. 

Judges v. 23 : — Curse ye Meroz, said the Angel of the Lord, curse 
ye bitterly the inhabitants thereof; because they came not 
to the help of the Lord — to the help of the Lord against 
the mighty, - - - - - -145 



64 % CONTEXTS. 



SERMON VIII. 

CHRISTIAN PATRIOTISM. 

Psalm cxxxvii. 5, 6 : — If I forget thee, Jerusalem, let my right 
hand forget her cunning; if I do not remember thee, let 
my tongue cleave to the roof of my mouth ; if I prefer not 
Jerusalem above my chief joy, - . - - 159 

SERMON IX. 

THE ALL-IMPORTANT CHOICE. 

Joshua xxiv. 15: — Choose ye this day whom ye will serve, - - 173 
SERMON X. 

EARLY PIETY. 

Eccles. xii. 1 : — Remember now thy Creator in the days of thy 
youth, while the evil days come not, nor the years draw 
nigh, when thou shalt say, I have no pleasure in them, - 189 

SERMON XI. 

CHRIST STANDING AT THE DOOR. 

Rev. iii. 20 : — Behold, I stand at the door and knock : if any man 
hear my voice, and open the door, I will come in to him, 
and will sup with him, and he with me, - 206 . 

SERMON XII. 

NATURE AND DUTY OF PRAYER. 

Rom. xii. 12 : — Continuing instant in prayer, - - - 219 

SERMON Xni. 

THE CHRISTIAN'S LIFE AND DEATH. 

Phil. i. 21 : — For me to live is Christ, and to die is gain, - 235 

SERMON XIV. 

GODLINESS WITH CONTENTMENT. 

1 Tim. vi. 6 : — Godliness with contentment is great gain, - 248 



SERMONS 



REV. THOMAS B. HANNA. 



SERMON I. 

SOWING THE WIND, AND ITS RESULT. 

Hos. vni. 7. " They have sown the wind, and they shall reap the whirl- 
wind. ," 

There is perhaps no truth more distinctly exhibited in 
the Scriptures than that there is an intimate connexion 
and correspondence between the character and conduct 
of men here, and the destinies which await them here- 
after. "Whatsoever a man soweth, that shall he also 
reap," is a law in the government of God which is appli- 
cable, no less to the moral, than to the natural world. 
The great Ruler of the universe, in his dealings with the 
children of men, has adopted a regular system of causes 
and effects, or of means and ends, in accordance with 
which, he uniformly acts, and from which we have no rea- 
son to anticipate that he will, in any instance, depart. 
Under God, therefore, the destiny of each individual is 
at his own disposal ; and, according to the means which 
he adopts, or the course of life which he pursues, will be 
the nature of that destiny. " They that plough iniquity, 
and sow wickedness, shall reap the same." "He that 
soweth iniquity, shall reap vanity." And, in all in- 
stances, " whatsoever a man soweth, that shall he also 
reap. For he that soweth to his flesh, shall, of the flesh, 
reap corruption ; but he that soweth to the Spirit, shall, 
of the Spirit, reap life everlasting." We are not unmind- 
ful here of the fact, that the sinner, in himself, is dead 
and helpless, and, consequently, can efficiently do nothing 
toward the accomplishment of his own salvation. We 
recognise, and would hold forth, with all the prominence 
7 



06 SERMONS OF 

its importance demands, the fact that the blessing of God 
and his co-operating power are essential to the sinner's 
success in any eifort which he may make. Without these, 
however good the seed sown may be, it must necessarily 
be unproductive. Yet it is, at the same time, to be ob- 
served that the blessing of God and his co-operating power 
are secured to those who embrace and rightly employ the 
means of his appointment. And such only are authorized 
to expect them. The husbandman, who withholds the 
seed from the earth, cannot expect that the God of pro- 
vidence will send him a harvest. Nor can he, who sows 
inferior grain, expect to reap fruit of any better charac- 
ter. And just so it is in God's moral government. He 
who would reap the rich harvest of .a blessed immortality, 
must here plant and cultivate the seeds of holiness. And 
he, on the other hand, who spends the time of prepara- 
tion allotted to him here, in sowing to the flesh, and in 
pursuing the vanities and follies of the world, can expect 
to reap nothing but the native results of such a life, — 
corruption and death. 

This important truth is clearly brought to our view in 
the passage which we have read as the subject of some 
remarks. The prophet is addressing the apostate Israel- 
ites, and severely rebuking them for having forsaken 
God and followed idols. After describing the nature 
of their sin and its various aggravations, he proceeds to 
point out to them the consequences which this conduct 
would bring upon them. They could not expect that they 
would be permitted to pursue such a course with impunity. 
The anger of God was aroused; nor could it be appeased 
without the infliction of such judgment upon them as 
would practically convince them that it was indeed an 
evil and a bitter thing that they had forsaken the Lord 
their God. The prophet, therefore, warns them that 
judgments were in prospect — judgments, deep, dark, and 
overwhelming — and of such a character, moreover, that 
they could not fail to recognise them as the direct and 
natural results of their sins. " They have sown the wind, 
— and they shall reap the whirlwind." The language of 
our text, however, need not be confined to the occasion 
on which it was first announced. It is plainly a general 
proposition, which is just as true in reference to the mass 



REV. THOMAS B. IIANNA. 67 

of mankind now, as it was, formerly, in reference to the 
Jews. There are multitudes, at the present day, of whom 
it may, with all propriety, be said, "they have sown the 
wind." And the uniform, unchanging nature of God's 
moral government assures us that their destiny will be 
the same with that of similar characters in former times, 
— " They shall reap the whirlwind." All we design is to 
notice, 

I. Some characters or classes of persons who may be 
said to sow the wind. 

II. The result, or consequences of such conduct. 

I. Some characters to whom the description of the 
text applies. To "sow the wind " is a proverbial expres- 
sion for labouring in vain. It denotes, in general, a 
course of conduct which is light and unsubstantial in its 
nature, and which, in consequence, is entirely unproduc- 
tive of good results. It is applied, by the prophet, in our 
text, to the conduct of the Jews in worshipping idols. 
These idols being, in their nature, nothing, — possessing 
no existence or character, except in the diseased imagi- 
nations of their deluded worshippers, — all the devotion 
manifested by the Jews in their service, was evidently 
just equivalent to sowing the wind. It was but a wasting 
of their energies in a service which could, by no 'possibility, 
render them a profitable return. And such is the uniform 
character of the service, whatever particular form it may 
assume. Of all the workers of iniquity — of all who for- 
sake the service of the living God, and follow after the 
vanities and vices of the world, it may be truly said, 
" they have sown the wind." We specify a few instances, 
by way of illustration. 

1. The trifler. A large portion of the human family 
seem to live without an object or an aim. Possessed of 
no sense of responsibility to God for the opportunities 
and privileges which they enjoy — having no proper sense 
of the value or importance of life, or of the high and noble 
objects to which it may, and should be devoted — their 
only effort seems to be, to spend their days without ex- 
ertion and without annoyance. Their views of life seem 
to rise no higher than the vain conceit that it is a space 
of time which, somehow, must be whiled away; and the 
only inquiry, with them, is, How may this be done so as 



68 SERMONS OF 

to require the least exertion, and afford the greatest ease ? 
And, having settled this important point, they set them- 
selves about the task of killing time, with a diligence and 
energy of purpose, worthy of a better cause. Every pos- 
sible device, by which the body or mind may be tempo- 
rarily employed, without effecting any useful purpose, is 
diligently sought, and eagerly embraced. Any employ- 
ment, requiring effort, either of body or of mind, they 
cordially abhor. Their only object is to while away the 
heavy hours which hang upon their hands, or, at most, to 
procure for themselves a present ease or sensual pleasure. 
Hence their employments are, uniformly, of the lightest 
and most unsubstantial character. Go with them to their 
private retirement, and, could you read their secret 
thoughts, you would find them ever of the most trifling 
character. Their silly pleasures — the last new novel — the 
fashions of the day — the scandal of the neighbourhood — 
these and other kindred topics form the whole subject of 
their meditations. Serious or solemn thought scarcely ever 
enters their minds, or, if it does, it is speedily banished, 
as something which might produce anxiety, and mar their 
peace. Follow such individuals out into the world — see 
the kind of society they select — listen to the kind of con- 
versation by which they seek to entertain others, and are 
themselves entertained — a continual round of silly no- 
things, about, if it were possible, still sillier topics. And 
then the round of amusements — the ball-room, the theatre, 
and the bar-room, are the chief places of their resort. 
Thus their life is a continual round of the veriest trifling. 
Utterly neglecting every useful or substantial pursuit, 
they are spending all their energies in the pursuit of that 
which is, not merely comparatively, but absolutely, no- 
thing — a pursuit which only serves to waste away the 
precious hours of their fleeting life, and to dissipate 
their souls, and ripen them for ruin. Pursuing trifles 
"light as air," they not only lose all real good, but are 
led on, by their influence, to their own destruction. 

That there are individuals of the character we have 
been describing, we need not stay to prove. The world 
is full of examples. We have only to look around us, 
and every where we may behold them. Perhaps, indeed, 
if we looked into our own hearts with a strict and impar- 



REV. THOMAS B. IIANNA. 69 

tial scrutiny, we might find some traits of this character 
there. And may we not, with all propriety, apply, to 
this character, the description of the text ? Do not such 
persons, manifestly, " sow the ivind?" Light, trifling 
as the air, are their pursuits, and equally unproductive, 
will they always be, of good results. Just with as much 
reason, might an individual expect a bountiful harvest of 
the fruits of the earth, from the mere sowing of wind, 
as the busy trifler expect any good or useful results to 
flow from his wasted life. 

2. The mere seeker of pleasure. This character differs 
from the former chiefly in the manner in which he pur- 
sues his object. The trifler is a seeker of pleasure, yet 
such is the frivolity or lightness of his character, that he 
is incapable of making, even it, a steady object of pur- 
suit. The character to which we now refer, however, is 
one who makes earthly pleasure the great object of his 
life, and sets about the pursuit of it with the systematic 
endeavour to make every thing else subservient to its at- 
tainment. This is also a character which is, by no means, 
rare or unfrequent in the world. " Who will show us any 
good? " is the great inquiry with a large portion of the 
human family. They look on the things of the world as 
the only real or substantial sources of enjoyment, and, 
accordingly, make them the supreme and only object of 
their pursuit. Mistaking the true object of life, they 
look on it, simply, as a space of time allotted to them, 
to spend in the gratification of their carnal natures. 
To this object, accordingly, they devote their lives; and 
every means, having a tendency, in their estimation, to 
increase the amount of their earthly gratifications, is dili- 
gently employed. They live in a continual round of ex- 
citement, flying from one scene of sensuality and dissipa- 
tion to another, and never contented, except in the midst 
of their sensual revelries. "Let us eat and drink, for 
to-morrow we die," in a greater or less degree of refine- 
ment, is the motto of their lives. They realize or appre- 
ciate no higher object in life. The glory of God, the 
welfare of their souls, and the good of their fellow-men, 
are, to such persons, unintelligible terms. Base, blinded 
selfishness characterizes all their motives, and rules all 
7* 



70 SERMONS OF 

their conduct. They live only that they may gratify 
their appetites, and lusts, and passions ; and, beyond this, 
they are as insensible to the influence of motives, as 
though they were really destitute of souls. How many 
illustrations of this class of characters might we cite from 
the world around us ! Every one is familiar with some 
such, men who live, apparently, only that they may gra- 
tify the promptings of their baser natures, and that they 
may revel in a continual enjoyment of the pleasures of 
sense. 

And may not such individuals be justly said to " sow 
the wind? " What are all the pleasures of sense but airy 
trifles, unsubstantial nothings, deluding their votaries, 
for a time, with a seeming form, and then vanishing away ? 
" Vanity of vanities, all is vanity! " is the testimony of 
one who spoke, not only from a personal and dearly 
bought experience, but also by inspiration of God. 

3. The worldling. The lovers of the present world 
seem to themselves, doubtless, to be following something 
real and substantial. They will heartily agree with us 
in pronouncing the course of the trifler, and the seeker 
of pleasure, a sowing the wind. They will cordially admit 
that such courses of conduct are entirely unprofitable, 
and, in the end, pernicious. Yet they imagine that their 
pursuits are essentially different from these. They re- 
gard the riches of the world as constituting a real and 
substantial possession. They hope to obtain, by them, 
not a momentary gratification, but solid and lasting be- 
nefits. They promise to themselves the acquisition of 
ease, affluence, and respect. And, looking upon these 
things as permanent and substantial advantages, they 
imagine that they are sowing good seed, which may be 
expected to bring forth substantial fruit. But whatever 
superiority, in this respect, may be allotted to the indus- 
trious seeker of the world, over the reckless trifler or 
pleasure-seeker, the former cannot be excluded from the 
number of those who are solving the wind. For, what 
are the riches of the world, but light, temporary vanities ? 
They possess no intrinsic or essential worth. They may, 
indeed, secure to their possessor many temporal advan- 
tages ; yet they cannot confer any permanent or lasting 
benefits. They may secure, to their possessor, a position 



REV. THOMAS B. II ANNA. 71 

of ease, honour, and influence in the world ; yet how soon 
may all these advantages, with the riches that procured 
them, be wrested from him, and he sent, penniless and 
unhonoured, to wander through the world ! No depen- 
dence can be placed upon their continuance. They may, 
in a moment, make themselves wings, and fly away as an 
eagle toward heaven. Or, just at the moment when the 
possessor has attained the height of his desires, and is 
revelling in the consciousness of his affluence, the sum- 
mons of death may be put into his hands, and with, 
" Thou fool, this night shall thy soul be required of thee," 
all his dreams of happiness may suddenly be blasted. 
And when that event transpires — when the soul is called 
to appear at the judgment-bar, and receive the sentence 
which shall fix its final doom, of what avail will all the 
treasure, which the labours of a life may have accumulated, 
then be to the trembling sinner? The rich man, who 
fared sumptuously every day, while here, finds, to his 
unspeakable horror then, if he possess no other treasure, 
that all his wealth only adds to the intensity of his tor- 
ment. 

If such then be the true character of earthly riches, — 
if the advantages which they secure are all but momen- 
tary and unsubstantial — if they are all thus fleeting and 
transient, and incapable of securing our future happiness 
— may not that man who makes the pursuit of wealth 
the supreme object of his life, be appropriately said to 
sow the wind? And yet how many are there of this 
character, even among those who profess the cause of 
Christ! — Men, whose very souls seem to be bound up in 
the pursuit of gold. They labour late and early — deny- 
ing themselves even the comforts of life — employing all 
their time in labour, and appropriating none to mental 
or moral culture. And with what tenacity do such men 
cling to the treasures already acquired ! God may tell 
them repeatedly that the silver and the gold are His — that 
he has committed this wealth to them as stewards, and 
would have them yield it back at his calls, — and yet they 
disregard his voice. He may ask a portion to feed the 
poor — to send the gospel to the heathen — to spread His 
cause — but they turn a deaf ear to his calls, and press their 
idols more closely to their souls. Surely, such may, most 



i '1 SERMONS OF 

emphatically, be said to soio the wind. They are pur- 
suing a course which shall not only prove unproductive 
of good to them, but which will finally involve them in 
the whirlwind of God's wrath. 

4. The aspirant for popular applause. There are many 
who look with contempt upon the vanities which we have 
been considering; who despise the silly career of the 
trifler, the degrading sensualism of the mere pleasure- 
seeker, and the plodding avarice of the worldling, who 
are, nevertheless, equally included in the expressive de- 
scription of the text, under another form. These are the 
individuals whose highest aim in life is simply to win a 
name, and occupy a position of distinction among their 
fellow-men. The vain desire of popular applause consti- 
tutes the ruling motive of their conduct. Destitute of 
that true integrity of .purpose which would prompt them 
always to do the right, regardless of applause or scorn, 
they are governed by no higher law of rectitude than a 
selfish ambition to acquire a brilliant reputation. To 
this object they are ready to sacrifice every other. 
Truth, duty, God's glory, the interests of their fellow- 
men, and their own eternal well-being; all are sacrificed 
upon the altar of a reckless, heartless ambition. The 
desire to make, for themselves, a name which shall com- 
mand the respect, and extort the praises of their fellow- 
men, rules all their actions, to the exclusion of every 
higher and nobler principle. 

The world has witnessed many illustrious examples of 
this character. An Alexander, a Caesar, and a Bona- 
parte, who, prompted by an insatiable thirst for power 
and renown, sought to make their way to the accomplish- 
ment of their objects through fields of blood and carnage, 
and over the prostration of all the rights and interests of 
their fellow-men, have furnished the world with a vivid 
illustration of the workings of this odious principle. 
Wherever it has been exhibited, it has distinctly proved 
itself to be, emphatically, a sowing of the wind. For, 
what is an earthly name or reputation, even when ac- 
quired and established, but an idle blast? TTho that re- 
gards attentively the nature of the applauses of the po- 
pular mass, and the manner in which they are usually 
bestowed, can look upon them as possessing any real or 



REV. THOMAS B. HANNA. 73 

substantial worth? When we see the world, instead of 
bestowing its applause upon the good, the virtuous, or 
the truly worthy, almost uniformly delighting to honour 
the basest of the aspirants for its favour — crying Ho- 
sannas to the man of blood, the reckless demagogue, or 
the senseless clown, who will not admit that the pursuit 
of such distinctions is but sowing an idle wind? And 
when we see how easily the breath of popular applause 
is converted into the blast of infamy and scorn, how 
vividly does the light and unsubstantial nature of this 
pursuit appear! But even should the aspirant for fame 
attain the utmost of his desires ; even should his name 
be honoured with the highest and most lasting tokens of 
distinction, what will it avail? Even in the midst of the 
enjoyment of his hopes, the deluded votary of fame is 
oppressed with the irresistible consciousness that all is 
vanity and vexation of spirit — that he has sown the wind, 
and must reap, eventually, the whirhvind. 

Such are some classes who may be said to sow the wind. 
Of course, many others might be noticed. These, how- 
ever, may suffice for illustrations. All the workers of 
iniquity, of whatever kind or character, must be included 
in the catalogue. And now, 

II. We inquire into the end of these things. " They 
shall reap the whirlwind," It is scarcely necessary to 
remark that this implies, in general, that the end of these 
workers of iniquity shall be overwhelming destruction, 
• This is the principal idea conveyed by the application of 
the term "whirlwind" Whirlwinds are often used, in 
Scripture, to represent great and extraordinary calami- 
ties. Here, we apprehend, it refers to the final doom of 
unrepenting sinners. "They shall reap the whirlwind." 
They shall receive, as the fruit of the course of life which 
they have pursued, the destructive tempest of God's ju- 
dicial wrath. This shall be their harvest — the concen- 
trated results of their wasted, prostituted lives. There 
are several ideas suggested by the term whirlwind, in 
reference to the final doom of the ungodly, which we may 
briefly notice. 

1. The language seems to intimate that their doom 
shall correspond, in character, with their course of life. 
" They have sown the loind, and they shall reap the whirl- 



74 SERMONS OP 

wind." The calamity threatened, it will be observed, is 
of the same nature with the sin charged. Their sin was 
having soiun the wind, their punishment, reaping the 
same wind in the form of a whirlwind. And such, we 
apprehend, will be the prominent characteristic of the 
final punishment of the ungodly. There will be such an 
exact connexion between their individual sins and their 
present sufferings, that the latter will constantly remind 
them of the former, and practically convince them that they 
themselves have been the authors of their own damna- 
tion — that their present sufferings are the proper fruits 
oftheir former conduct. We cannot, of course, deter- 
mine to what extent this correspondence between the sins 
and sufferings of the ungodly shall be carried ; yet, from 
the language of our text, and other similar passages, we 
may safely infer that such a correspondence will exist, 
and that in it will consist much of the horror of that fu- 
ture scene of torment. Doubtless, to the drunkard, much 
of the unhappiness of that fearful state will consist in the 
possession of a still insatiable and burning thirst for 
drink, combined with a deep conviction that the means 
of its gratification are for ever beyond his reach. And 
so, doubtless, will it be with sinners of all classes and 
characters. The lusts and passions which they have so 
long nourished in their souls, deprived of all the means 
of gratification, and thrown loose from all restraints of 
reason and of fear, will then rage with an intensity of 
self-torturing agony, which will form an important item 
in the pains of hell. Thus they will find, to their super- 
added misery, that they are, indeed, but reaping the 
whirhvind, the seeds of which they themselves have sown. 
2. Their punishment will be sudden in its infliction. 
A whirlwind, ordinarily, gives but little warning of its 
approach. It may arise when the atmosphere all around 
seems calm and clear; when the heavens are cloudless, 
and all nature apparently rejoicing in conscious security. 
At the most unexpected moment, the light cloud rises 
upon the distant horizon, traverses, with unequalled ve- 
locity, the intervening distance, and, ere the unhappy in- 
habitants of the devoted place are aware of its approach, 
the whirlwind is upon them in all its fury. The laws of its 
appearance and progress are unknown to men ; they can- 



REV. THOMAS B. HANNA. 75 

not calculate its times. And thus it is with the doom of 
the impenitent. It often comes at the most unexpected 
moment. In the time of their greatest prosperity, when 
they are flattering themselves with the most sanguine 
hopes of security and peace, even then, often, is the com- 
mission issued, and the agents of their destruction sent 
forth. "When they shall say, Peace and safety, then 
sudden destruction cometh upon them, as travail upon a 
woman with child, and they shall not escape." " The day 
of the Lord so cometh as a thief in the night." Even in 
the midst of the abundance of their earthly possessions and 
enjoyments, when they are congratulating themselves on 
the prospect of many peaceful, happy days to come, even 
then the sentence may go forth — "Thou fool, this night 
shall thy soul be required of thee," and 

" Then, in a moment, suddenly, 
To ruin brought are they." 

3. Irresistible. A whirlwind is a combination of va- 
rious winds, all united and brought to bear upon some 
particular spot. Of course, such a combination must 
possess peculiar power. It is, as it were, a concentration 
of all the elements of power which the agitated air always 
exhibits. Such an influence must, from the very nature 
of the case, prove utterly irresistible by human power. 
Man's strength quails and sinks before it. When the 
storm has once arisen, and the dreaded tornado starts 
out upon its mission of destruction, its path is marked 
throughout by the utter prostration of every thing which 
dares to impede its progress. Whole forests are up- 
rooted, and sent whirling through the air. Houses and 
homes, and every barrier which man may erect for his 
own defence, are swept aside, like the withered leaf by 
the autumn wind. Man feels, in its presence, his utter 
helplessness, and flies, for refuge, to the impregnable 
fortresses of nature. 

And how strikingly does this characteristic of the whirl- 
wind illustrate the nature of that storm of wrath which 
shall finally come upon the ungodly ! It too — and in a 
more unqualified and absolute sense — will be irresistible. 
"Who may abide the day of his coming? Who shall 
stand when he appeareth ? " Sinners may resist the word 



76 SERMONS OF 

of God : they may abide, unmoved, his warnings, denun- 
ciations, and threatenings ; but they cannot resist that 
overwhelming work of judgment which He will execute 
at last when he ariseth to shake terribly the earth. In 
the hands of God, they will then be but as the chaff which 
the wind driveth away. Prostrate and helpless before 
the throne of his glory, they can only cry, in despairing 
accents, to "the mountains and the rocks to fall on them, 
and hide them from the face of Him who sitteth on the 
throne, and from the wrath of the Lamb." But they 
shall cry in vain. No power can rescue them from the 
hands of the Omnipotent, for "the great day of his 
wrath is come, and who shall be able to stand? " Truly, 
it is a fearful thing to fall into the hands of the living 
God! 

4. Overwhelming. Nothing can be conceived more 
dreadful than the desolation produced by the whirlwind. 
It leaves behind it, in its progress, nothing but a track- 
less waste of ruin. Desolated homes — prostrated forests 
— withered vegetation, and expiring men — these are its 
results. 

But how faint is the picture which even this fearful 
scene gives us of the overwhelming, desolating nature of 
the final judgments of God upon the sinner. Upon 
the wicked, we are told, he shall rain "snares, fire, and 
brimstone, and a horrible tempest; this shall be the por- 
tion of their cup." But who can conceive the depth of 
desolation implied in that description ? Only this can 
we say, in reference to that fearful scene of torment, 
that it will be intense, overwhelming, and perpetual. 
"They shall be punished with everlasting destruction, 
from the presence of the Lord, and the glory of his 
power." "They shall go away into everlasting punish- 
ment. " "The smoke of their torment ascendeth up for 
ever and ever." 

And now, brethren, this is the harvest of sin — this the 
result of solving the wind. Who, with this fact before 
his mind, will be contented to pursue the vain and sinful 
courses of the wicked ? See, 

1. The importance of improving present time. This 
is a seed-time for eternity. Every thought, word and 
action is a seed that will spring up hereafter. 



REV. THOMAS B. HANNA. 77 

2. The madness of those who are sowing the wind. 
They are labouring for their own destruction. They 
seem to be taking pains to claim the notice of God's ire. 

3. How blessed they are who are living to God. By 
contrast. " He that soweth to the Spirit, shall, of the 
Spirit, reap life everlasting. 



SERMON II. 



THE RESURRECTION. 



Isaiah xxvi. 19. t( Thy dead men shall live; together with my dead body 
shall they arise." 

The general design of this chapter seems to be to pre- 
sent a description of the happy circumstances which would 
attend the deliverance of the children of Israel from 
their captivity in Babylon, and their restoration to their 
native land. The prophet describes these circumstances 
hj relating the song of praise and thanks, which, in that 
day, should be sung in the land of Judah. This song 
contains, in general, ascriptions of praise to God for his 
goodness in rescuing them from their calamities, and 
establishing them, in circumstances of peace and comfort, 
in their native land — -joyful anticipations in reference to 
future happiness,-— and vows and resolutions in regard to 
their future conduct. Our text and context are a part of 
the anticipations with which the church, in this song, 
cheered her hitherto desponding members, in reference 
to the future. The song seems to contemplate the church 
as just upon the eve of her deliverance. It is preceded 
by a brief, but expressive description of the trials and 
troubles in which they had long been involved. They 
had been in trouble ; they had long been suffering adver- 
sity; they had, in fact, been dead — nationally and spi- 
ritually. But now a better day was dawning. The voice 
of their Redeemer had uttered the joyful promise, "thy 
dead men shall live." A restoration to a new existence 
was about to be accomplished. They had long been dead 
as a nation; but God would restore their nationality. 
The slumbers of spiritual death had long rested upon 



78 SERMONS OP 

them; but the quickening energies of their Redeemer 
-would break those slumbers, and restore them again to 
spiritual life. Thus the darkness of death which had so 
long enveloped them, both as a nation and as a church, 
was about to pass away, and the light of a new and glo- 
rious life about to dawn upon them. In view of these 
joyful prospects the church is called to awake and sing ; to 
arouse from that state of despondency in which she had 
been so long involved, and rejoice in the prospect which 
lay before her. 

Although, however, we regard the language here em- 
ployed as referring primarily to the restoration of the 
Jewish nation, yet it evidently had a farther reference. 
The language itself directly applies to the resurrection of 
the dead. It could only have been used, in application 
to the national and spiritual restoration of the Jews, in a 
limited sense, and that merely by way of accommodation. 
The obvious and natural application of the expressions 
used, is that which refers them, ultimately, to the final 
resurrection of the dead, at the great day of the Lord. 
And accordingly, we find a similar mode of expression 
frequently used in the New Testament, to describe that 
great event. It is frequently represented as the living 
again of the dead; and accordingly, Christ says, "He 
that believeth in me, though he were dead, yet shall he 
live." And this reanimation or restoration to life is also 
represented as identified, or intimately connected with 
the resurrection of Christ. "But now is Christ risen, 
and become the first fruits of them that slept. For as 
in Adam all die, even- so in Christ shall all be made 
alive." The language of the text, therefore, very appro- 
priately describes that great event, in which the highest 
anticipations of believers are concentrated, — the final re- 
surrection, We may view the language, therefore, as the 
address of Christ to his church, assuring her of the 
blessed prospects of her members who have fallen asleep 
in him. " Thy dead men shall live." 

The subject, brethren, seems appropriate for our con- 
sideration on the present occasion. Since we last ad- 
dressed you, three of our brethren have fallen asleep, we 
trust, in Jesus. The disease, by which they were re- 



REV. THOMAS B. HANNA. 79 

moved is yet prevailing, and we know not who next may- 
be its victims. Such circumstances are naturally calcu- 
lated to sadden our hearts, and to fill our minds with 
mournful thoughts. But amid these mournful circum- 
stances, the language of our text presents us with a 
cheering thought. These, our dead, shall live again ; 
together with the Saviour's risen body shall they arise, 
and with Him be for ever blessed. With these consola- 
tory words, we are exhorted to comfort one another. 

There are, in the text, in general, two facts stated. 
1. That the church's dead shall live again. 2. That 
their reanimation is identified with the resurrection of 
Christ. To these two facts we propose to call your at- 
tention. 

I. The church's dead shall live again. 

Observe here that the language is limited to the church 
— u thy dead." It is the address of Christ to his own 
people ; not indeed those who are connected with his visi- 
ble church, but the members of his mystical body, those 
who are, by faith, interested in Him. To these the glo- 
rious prospects of the resurrection, and future life of 
blessedness, are exclusively confined. They belong not 
to the world, to the common mass, who are strangers to 
Christ. They are the heritage of his people; of those 
who sleep in Him. Thus the Scriptures uniformly speak. 
It is the dead who die in the Lord, who are pronounced 
blessed. It is the dead who sleep in Jesus, that it is 
promised God shall bring with Him at the great day. 
And in the language of our Lord himself, it is he who 
believeth in Him, that shall be raised up at the last day. 
While, therefore, we endeavour to describe the happy 
prospect contained in the text, let us bear in mind that 
that is the prospect of those only who are interested in 
Jesus, who are members of his mystical body. There is 
a sense, indeed, in which it may be said that all shall 
live again. All that are in their graves shall come forth. 
But the blessed, happy resurrection, described in the text, 
will be realized by those only who sleep in Jesus. Of 
such only can it be said that they shall truly live, and 
that they shall arise together with the dead body of 
Christ. 



80 SERMONS OF 

But let us notice, more particularly, the general na- 
ture of this great event, which is here predicted in reference 
to the dead in Christ. 

1. The language intimates the resurrection and recon- 
struction of the body. The resurrection of the body is 
a doctrine which, you are aware, is denied, even by some 
who profess to believe the scriptures. And yet there is 
no doctrine more clearly and explicitly stated. The lan- 
guage of the text itself is sufficient evidence of this. We 
are here informed that the dead shall live. Now what 
part of the man is it that is denominated dead? Evi- 
dently not the spirit; for this, all admit, is immortal, 
and cannot die. It is the body, then, that is dead; and 
it is this, accordingly, that shall live again ; for the lan- 
guage is express — "thy dead shall live." Again, these 
dead are represented as arising ; presupposing that they 
were previously in the grave. And, accordingly, we are 
elsewhere informed, in reference to this event, that " they 
that sleep in the dust of the earth shall awake," and "all 
that are in their graves shall come forth. ' ' Now what part 
of the once living being is it that sleeps in the dust, or lies 
in the grave? Not the spirit; for divine revelation ex- 
pressly informs us that, at the moment of dissolution, the 
spirit returns unto God who gave it. It is the body 
which returns unto the earth as it was. It is the body, 
therefore, which, in the resurrection, is raised up. The 
very term by which the event is expressed proves the fact. 
If it were merely the disembodied spirit which God de- 
signed should live at the great day, the application of the 
term resurrection to that event, would be utterly desti- 
tute of sense : for the term necessarily implies the previous 
death, and lying in the grave, of the object to which it is 
applied. But the spirit — Scripture and reason assure us 
— is never dead — never lies in the grave ; but returns 
immediately to God who gave it. If there be such a 
thing as a resurrection at all, therefore, it must be of the 
body. And, that there will be such a resurrection, we 
have the most abundant evidence. In frequent instances, 
both in the Old and in the New Testament, we have ex- 
plicit recognitions of this fact. Job recognised it, when 
he said, "I know that my Redeemer liveth," &c. Isaiah 



REV. THOMAS B. HANNA. 81 

foresaw it when he gave utterance to the language of our 
text. Daniel also, when he said, " Many of them that sleep 
in the dust shall awake," &c. Passing down to the records 
of the New Testament, we find the doctrine expressly 
asserted and maintained by our Lord himself. "The 
hour is coming," says he, "in the which, all that are in 
their graves shall hear his voice, and shall come forth ; they 
that have done good, unto the resurrection of life; and 
they that have done evil, unto the resurrection of damna- 
tion." And again ; "I am the resurrection and the life ; 
he that believeth in me, though he were dead, yet shall 
he live." The apostle Paul also distinctly proclaims the 
same great truth. In the 15th chapter of 1 Corinthians, 
he devotes particular attention to this subject; arguing 
and illustrating the fact in question from the resurrec- 
tion of Christ. "Now if Christ be preached, that he 
rose from the dead, how say some among you that there 
is no resurrection of the dead ? If there be no resurrec- 
tion of the dead, then is Christ not risen." Thus the 
fact is distinctly asserted and proved, by the whole tenor 
of divine revelation, that the dead shall rise again ; that 
the bodies, which, after their separation from the soul, 
return to dust, shall eventually be restored to their ori- 
ginal shape, and reanimated with the breath of life. This 
is the great and leading fact with which the hearts of be- 
lievers are consoled, in view of death. There is some- 
thing peculiarly painful and repulsive in the idea of anni- 
hilation — of final and irretrievable destruction. No sen- 
sitive being can fully realize and endure the thought. 
The only thing which can sustain the soul, in view of any 
great and fearful change, is the prospect of ultimate happi- 
ness beyond. This prospect the doctrine of the resur- 
rection furnishes ; and with it the heart of the believer is 
encouraged. He knows that, though this body must be 
dissolved, and mingle with the clay, yet it will rise again, 
and be changed into another and better frame. He knows 
that, though " after his skin, worms will destroy this 
body, yet in his flesh he shall see God." 

The question is sometimes asked in reference to this 
event, whether the same bodies, which sleep in the grave, 
will be raised up ; or whether new bodies will be formed 



82 SERMONS OF 

out of them, for the inhabitation of the glorified spirits. 
In answer to this, the scriptures clearly warrant us to 
say that great and important changes will take place, but 
yet the identity of those bodies shall remain. The very 
term resurrection implies the sameness of the bodies raised 
up with those laid in the grave. Were different bodies 
formed, the event might be called creation, but could not 
be termed resurrection. The scriptures, also, uniformly 
speak of this event as the rising again of those who have 
died, and who lie in the grave ; evidently implying the 
identity of the body raised up with that buried. But 
while the general identity of the bodies raised will re- 
main, the scriptures also assure us that great and impor- 
tant changes shall pass upon them- They will be divested 
of all their present attributes of carnality, weakness, 
corruptibility, and mortality, and transformed into a new 
character, in these respects essentially different. The 
general character of the risen body of the believer is 
described by its conformity to the body of Christ. "He 
shall change our vile body, that it may be fashioned like 
unto his glorious body." And, in another place, the apostle 
tells us that we shall bear the image of Christ. " As we 
have borne the image of the earthy, we shall also bear 
the image of the heavenly." Whatever, then, of glory, 
honour, power, and blessedness, we can conceive, as be- 
longing to the glorified body of Christ, the same, limited 
only in degree, will belong to the risen believer. The apos- 
tle, however, gives us a still clearer view of the character 
of the glorified body, by recounting some of its prominent 
characteristics ; placing them in contrast with its present 
attributes. 1 Cor. xv. 42. "It is sown in corruption, 
it is raised in incorruption," &c. From this description 
we learn, 

1. That the risen body will be incorruptible. One of 
the most striking characteristics of the human body, in 
its present state, is its universal tendency to decay. It 
possesses the elements of dissolution in itself. And ac- 
cordingly, we find these uniformly operating, and finally 
accomplishing the death of men. Even where no external 
cause of death assails us, these internal elements of decay 
are at work, and will, eventually, wear out the brittle 



REV. THOMAS B. HANNA. 83 

thread of life. But a glorious change, in this respect, 
will pass upon these bodies, as they revive beyond the 
grave. This corruptible will then put on incorruption. 
All the seeds of decay and death will be wholly eradi- 
cated from our renovated systems. These purified bodies 
will then be wholly unassailable by the ravages of disease; 
they will be unfailingly proof against the undermining 
progress of years. Like gold tried in the fire, they 
will remain bright and indestructible through the endless 
succession of ages. 

2. It will be immortal. " This mortal shall put on im- 
mortality." Incorruptibility and immortality are attri- 
butes, so nearly allied, that they cannot be easily sepa- 
rated in our minds. Still there is a distinction. The 
apostle uses both terms, evidently intending to present dif- 
ferent ideas. The difference we apprehend to be this. An 
incorruptible body is one which cannot perish by natural 
decay or dissolution ; but still such a body might be anni- 
hilated. An immortal body, however, is one which cannot 
die, either by its own weakness, or by any external power. 
Such God has been pleased to constitute the bodies of his 
children, beyond the grave. They are beyond the reach 
of death, from any and from every source. In their new 
state of existence, there shall be no more death. In de- 
fiance of time, and superior to all possible injury, their 
bodies shall live with God, for ever and ever. 

3. It will be powerful. "It is sown in weakness; it is 
raised in power." In the present state our bodies are 
compassed with infirmity. We might almost say, they 
are identified with weakness. For how puny is the ut- 
most reach of power to which they can attain ! In any 
exertion, how soon is their strength exhausted, and their 
power prostrated ! But, in the future state, languor, 
weakness, and weariness are unknown. The risen body 
is endowed with a strength and power which place it be- 
yond the reach of weariness or exhaustion. We have 
no means of estimating the strength of the glorified body, 
as we know of no resistance it will have to overcome ; 
but we may learn something of its extent from its con- 
stant and uninterrupted employment in the service of 
God. We are told that they serve him day and night ; 



84 SERMONS OF 

that is, they serve him without cessation or rest. They 
will, ^>f course, then need faculties fitted for these ser- 
. vices ; faculties whose vigour the magnitude of no duty 
will overcome, and no continuance of action fatigue or 
impair. And such, accordingly, they are constituted. 
They are raised in power, and clothed with strength ade- 
quate to their important duties. 

4. It will be glorious. "It is sown in dishonour ; it 
will be raised in glory." The nature or extent of this 
glory we are unable to conceive. It will consist in a ra- 
diance of beauty and of splendour, encircling the risen 
body, similar to that which encircles the body of the 
blessed Saviour. Our bodies shall be fashioned like unto 
his glorious body. Inconceivable as is the glory of the 
risen Saviour, — equally beyond the reach of our present 
conceptions, is the glory which shall distinguish the re- 
animated bodies of believers. But this much we know 
— that, in symmetry, and beauty, and dignity, the glo- 
rified body will be perfect. It will be finished after the 
highest pattern in the universe. Man will then be fairer 
than when first he stood in the paradise of God, un- 
stained with sin. Of all the visible works of God, un- 
doubtedly, the exquisite in beauty and in glory, will be 
those bodies which His own Son has redeemed from death 
with His own precious blood. 

5. It will be a spiritual body. " It is sown a natural 
body; it is raised a spiritual body." It is difficult to de- 
termine precisely what idea is intended to be conveyed 
by the epithet spiritual, as applied to these bodies. It 
evidently cannot be used in its ordinary acceptation, 
as denoting immateriality. For the apostle expressly 
calls these risen beings bodies; plainly implying their 
materiality. The term spiritual, then, must be used in 
an unusual sense ; and we understand it as denoting the 
extraordinary refinement which shall take place in these 
bodies. They will be purified from all the grossness of 
their present state. They will undergo a new modifica- 
tion, in consequence of which, although still material, 
they will be very different from what they now are. There 
is no difficulty in conceiving of matter in different states 
of refinement. We see it composing a metal, and a sun- 



REV. THOMAS B. HANNA. 85 

beam ; and hence it is easy to believe that the power of 
God is able so to refine these bodies, that they may, 
comparatively, be said to be spiritual. How pure then — 
how almost ethereal, must those bodies be ! Refined and 
purified from all the grossness of flesh and blood, and 
dignified with all the attributes of immortality ! 

Thus far we have contemplated the event predicted 
in the text, only as it respects the body. But there is 
more than this implied in it. It intimates, 

2. That the soul and body shall be re-united. Not 
only shall the body be raised up, refined, dignified, and 
blessed; but the spirit, also, clothed with a new and glo- 
rious character, shall again take possession of its long de- 
serted mansion. This fact is indeed implied in what has 
been already said in regard to the resurrection of the 
body. For the re-animation of the body will just consist 
in the restoration to it of its departed spirit. It is the 
absence of the spirit that constitutes what we denominate 
the death of the body. It must be its return, therefore, 
that renders it alive. Here, then, is another and impor- 
tant aspect in which we are called to contemplate the 
resurrection. It is the re-union of the immortal spirit 
and its earthly frame. It is the date of man's re-orga- 
nized existence. During the long sleep of death, man 
exists in a disorganized state. He is possessed of but 
one of the properties of a human person — a spirit; the 
other — a body — lies in the grave. But in order that he 
may properly perform the duties, and perfectly realize 
the enjoyments, for which God designed him, he must 
possess both properties of his nature. He must be an 
organized human person. He must possess body as well 
as soul. Accordingly, his body is raised up, refined and 
purified, and fitted for the residence of the spirit, in its 
new and glorified state. And into this body, thus pre- 
pared, the immortal spirit is again introduced. And this 
re-union being accomplished, the man is once more a 
perfectly organized being, and, hence, fitted for all duties 
and all enjoyments. And the new connexion, thus estab- 
lished, is permanent. Soul and body, once united, will 
part no more. Of that future existence, it is said, "there 
shall be no more death." Body and spirit, re-united, 
will hold intimate and uninterrupted fellowship for ever. 



86 SERMONS OF 

This is a consolatory, a joyful prospect, in view of 
death. In every sensitive soul, there is a natural attach- 
ment to the body it inhabits. The thought of separation 
from it — of leaving this cherished frame to mingle with 
the dust, is painful to the soul. But the prospect of this 
re-union, and, thenceforward, unbroken connexion, beyond 
the grave, relieves the mind of these gloomy reflections, 
and encourages it with joyful hopes. 

3. The language intimates, farther, the blessedness of 
that future state, in which the body and spirit, thus re- 
united, shall exist. They shall live. The term life, as 
used in such connexion, means something more than mere 
existence. It denotes a condition of happiness and en- 
joyment. Hence we find the term frequently applied to 
the righteous, in distinction from the wicked; and, while 
the former are said to live, and to have life, the latter 
are said to die — to perish eternally. Now if mere vitality 
were intended, the term might be applied to both ; for 
both will exist. But the term is used in the sense of 
happiness — enjoyment. Hence we find it frequently used 
to represent the blessedness of the future state. "I give 
unto them eternal life." "He that believeth on me hath 
everlasting life." "This is the promise which He hath 
promised us, even eternal life." Thus the term life is 
used as the comprehensive expression of all the blessed- 
ness included in the promises of the covenant of grace, 
and in the gift of the Saviour. When, therefore, it is 
promised in our text, that our "dead shall live," we are 
not only assured of their simple existence, but also of the 
blessedness of that existence. All the pleasures and en- 
joyments of that life are included in the promise. And who 
can comprehend the nature or extent of those enjoyments ? 
They lie beyond the reach of finite conception. They will 
consist in entire deliverance from sin and suffering ; in the 
complete conformity of all the emotions, dispositions, and 
desires, to the holy nature of God; in intimate and unin- 
terrupted fellowship with Him ; in the constant and delight- 
ful exercises of his worship ; and in the blessed assurance 
that all these sources of joy are permanent and eternal. 

In consequence of the grossness and earthliness of our 
present conceptions, it is impossible to realize the bless- 



KEY. THOMAS B. MANNA. 87 

edness which will be derived from these enjoyments. But 
this much we know— it will embrace all the bliss God can 
impart, and man enjoy. " There shall be no more death, 
neither sorrow nor crying; neither shall there be any 
more pain, for the former things are passed away." " The 
ransomed of the Lord shall return and come to Zion, with 
songs and everlasting joy upon their heads ; they shall 
obtain joy and gladness, and sorrow and sighing shall flee 
away." "They are before the throne of God, and serve 
Him day and night in His temple, and He that sitteth 
on the throne shall dwell among them. They shall hun- 
ger no more, neither thirst any more, neither shall the 
sun light on them, nor any heat. For the Lamb who is 
in the midst of the throne shall feed them, and shall lead 
them unto living fountains of waters, and God shall wipe 
away all tears from their eyes." Truly then may we 
say, "Blessed are the dead who die in the Lord." 

Such is the general fact promised in the text. The 
dead body shall be raised up, united with the spirit, and 
they together blessed in the eternal enjoyment of God. 

II. But we have, farther, a particular circumstance 
specified, in reference to this resurrection — its connexion 
zuith that of Christ. ^ Tog ether with my dead body shall 
they arise." Viewing this as the language of our Sa- 
viour addressed to his church, we regard it as an intima- 
tion that there is an intimate connexion between the re- 
surrection of Christ and that of his people. And this 
is a fact confirmed by many passages in the New Testa- 
ment. To refer to no other passages, the language of 
the apostle, in the discussion of the subject, in the fif- 
teenth of 1st Corinthians, is sufficient. You will observe 
that the whole argument of the apostle, in favour of the 
doctrine of the resurrection, is derived from the fact that 
Christ was raised up. " If Christ be preached, that he 
rose from the dead, how say some among you, that there 
is no resurrection of the dead?" — plainly implying that 
the fact of Christ being raised is a conclusive evidence 
of a general resurrection. This argument is founded 
upon the assumption that there is an intimate connexion 
between his resurrection and that of his people. If there 
were no such connexion, the apostle could not thus argue 



50 SERMONS OF 

from the one to the other. Again, in 1 Thess. iv. 14, 
the apostle uses similar language. "If we believe that 
Jesus died and rose again, even so them also that sleep 
in Jesus will God bring with^him." There is, then, an 
intimate connexion between the resurrection of Christ 
and that of his people. 

What is the nature of this connexion? 

1. That of cause and effect. The resurrection of 
Christ is the procuring cause of that of his people. We 
do not say, indeed, that the simple re-union of the soul 
and body is an effect secured by the rising of Christ ; for 
this will take place in reference to the wicked, who are 
not interested in his atonement. But the resurrection, 
under the circumstances in which the saints will enjoy 
it, is the fruit of the resurrection of Christ. They ob- 
tain it in consequence of his having previously obtained 
it in their behalf. Jesus Christ rose, as well as died, in 
the character of a surety. He triumphed over death, not 
only for himself, but in the name and behalf of his peo- 
ple. The results of his triumph are secured to them. 
So that, just as surely as he rose, so also shall they. It 
is upon this principle that the apostle argues in the pas- 
sages referred to, 1 Cor. xv. 2. "Now is Christ risen, and 
become the first fruits of them that slept," &c. "In Christ 
shall all be made alive." Christ rose as a public person, 
as the representative of his people, just as Adam died. 
All, therefore, who are interested in him, shall also rise. 
God, in consequence of his having risen, is pledged to 
raise up all his people. And hence, says the apostle, " If 
we believe that Jesus died and rose again, even so them 
also that sleep in Jesus will God bring with him." And, 
accordingly, our Lord styles himself, "the Resurrection 
and the Life," and represents himself as having the keys 
of hell and death. It is from him that that power goes 
forth which ransoms his people from the power of the 
grave. That power he obtained by his own resurrection. 
Having met and vanquished him that had the power of 
death, by breaking his bonds, and rising from under his 
dominion, he procured a victory also for all his people. 
Hence we are taught to say, in reference to that event, 
" Thanks be unto God who giveth us the victory through 
our Lord Jesus Christ." 



REV. THOMAS B. IIANNA. 89 

2. The resurrection of Christ is the pledge or assurance 
of that of his people. "Now is Christ risen and become 
the first fruits of them that slept." The first fruits are 
an earnest of the approaching harvest. When we see 
these first fruits springing forth, we feel assured that the 
harvest will follow. And such is the resurrection of 
Christ in regard to our resurrection. It is the earnest, 
the assurance, of its accomplishment. Christ, we have 
already said, rose as a surety. He obtained the victory 
over the grave for his people. That victory, therefore, 
they shall enjoy. His purposes concerning them cannot 
be defeated. Just as surely, therefore, as he rose, so 
shall those who sleep in him. Accordingly, you will ob- 
serve that the apostle, in proving the resurrection, first 
proves that Christ rose, and then infers the fact of our 
resurrection. For according to the connexion which ex- 
ists between them, the one shall follow the other, just as 
certainly as does the harvest the first ripe fruits. 

3. The resurrection of Christ is the pattern of ours. 
The great object and design of God, in all his arrange- 
ments and purposes, respecting believers, is that they 
might be conformed to the image of his Son. This is ex- 
pressly said to be his design in their predestination, in 
their calling, and in their sanctification. And we may 
add, this also is designed in their final resurrection. 
God would have this conformity completed. It is com- 
pleted, with reference to the soul, at death. Then the 
separated spirit is perfectly assimilated to the mind of 
Christ. In respect to the body, however, this conformity 
will only be consummated at the resurrection. But then 
it will be accomplished. He himself will then fashion 
these bodies like unto his own glorious body. In all es- 
sential particulars will their resurrection be conformed 
to that of Christ. And hence it is said, "We shall be 
like him." "As we have borne the image of the earthy, 
we shall also bear the image of the heavenly." 

4. The language intimates the subsequent intimacy and 
fellowship of believers with Qhrist, after the resurrection. 
" With him." " Them that sleep in Jesus will God bring 
with him" "They shall be ever with the Lord." Fel- 
lowship with Christ is the great, distinguishing charac- 

9 



90 SERMONS OP 

teristic of the future state of the righteous. Thus Paul 
spoke of it, when giving utterance to his longings to de- 
part. It was to be with Christ. It was the prospect of 
this communion that made him desirous to depart. Thus 
also our Lord himself represented the blessedness of the 
future state, when he prayed, "Father, I will that they 
also whom thou hast given me be with me where I am." 
The great distinguishing characteristic of the life beyond 
the grave is its intimate connexion with Jesus Christ. 
How precious this consideration to those who love the 
Saviour ! How reviving, how joyful the thought that, 
in the future state, we shall hold the most intimate and 
uninterrupted fellowship with the Lord of glory, our risen 
Redeemer ! Learn, 

1. Consolation in reference to the departure of Chris- 
tian friends. " I would not have you ignorant, brethren, 
concerning them who are asleep, that ye sorrow not, even 
as others who have no hope." 

2. Encouragement to believers in prospect of death. 

"An angel's arm can't snatch me from the grave ; 
Legions of angels can't confine me there." 

3. The interest and duty of all in view of death. Be- 
lieve on the Lord Jesus Christ. 



SERMON III. 

THE DUTY OF WATCHFULNESS AND SOBRIETY.* 

1 Thes. v. 6. " Therefore let us not sleep as do others ; but let us watch 
and be sober." 

The apostle, in the close of the preceding chapter, and 
in the beginning of this, discusses, it will be observed, 
the important subject of the second coming of the Lord. 
His primary object in introducing this subject seems to 
have been to furnish a source of consolation to those 
who were mourning the departure of Christian friends or 
relatives. Hence, after assuring such that all who fell 
asleep in Jesus, (and this is true of all his followers,) God 

* A New Year's sermon, and the last but one that Mr. Hanna preached 
at Clinton. 



REV. THOMAS B. HANNA. 91 

would bring with him at the last ; and after describing in 
glowing terms that glorious event, — the final resurrection 
of the righteous, — the apostle exhorts mourning friends 
to improve this pleasing prospect for their consolation. 
"Wherefore," he adds, "comfort one another with these 
words." Having introduced this subject, the apostle 
proceeds to make use of it for another purpose. Having 
applied it to bereaved and mourning friends, for the pur- 
poses of consolation, in reference to the departed, he now 
proceeds to apply it to the living, for the purpose of ex- 
citing all to diligent and earnest preparation for that 
solemn scene. And the point on which he particularly 
fixes, for the purpose of enforcing this important duty, is 
the suddenness of its occurrence. "Yourselves know 
perfectly that the day of the Lord so cometh as a thief 
in the night." This is true, both of the coming of the 
Lord to each individual at death, and of his final appear- 
ance to judge the world. In regard to each of these 
events, we are distinctly taught by the Lord himself, that 
" of that day and that hour knoweth no man." The pre- 
cise time in which we shall be summoned hence, and called 
to stand before the judgment-bar, is a secret which is 
known only to the Omniscient. Hence that event will 
come upon all the workers of iniquity, finally, at a moment 
when they look not for it ; striking them with sudden and 
overwhelming confusion. "For when they shall say, 
Peace and safety, then sudden destruction cometh upon 
them, as travail upon a woman with child; and they shall 
not escape." But, although such is the consequence of 
this sudden and unexpected appearance of the Lord, to 
them who look not for him, such should not, and need not 
be its result to Christians. For although they know no 
more than the men of the world when the Son of man 
cometh, yet they are taught, and they are well aware, that 
he may come at any moment, and that it is their interest 
as well as duty, to be constantly looking for him. "Ye, 
brethren, are not in darkness, that that day should over- 
take you as a thief." "Ye are all the children of light, 
and the children of the day." Ye have been enlightened 
by the Spirit of God, and therefore you are aware of the 
sudden and unexpected nature of the Lord's final ap- 



92 SERMONS OF 

pearance, and of the necessity of being always prepared 
to meet it. Act then in accordance with your privileges 
and character. Since you are children of light, and of 
the day, " sleep not, as do others, but watch and be sober." 
It is natural that those who are of the night, and of dark- 
ness, whose minds are still clouded by sin, should sleep 
— should be insensible to these solemn realities. But 
surely better things are to be expected from those who 
profess to have been taught of God. 

Since we, therefore, profess to belong to this latter 
class, "let us not sleep as do others, but let -w watch 
and be sober." The day of the Lord is fast hastening 
on. The time when each of us must go hence, and stand 
before the judgment-bar of God, is gradually, but con- 
tinually approaching. Each year, as it rolls away, and 
mingles with the past, brings us still nearer and nearer to 
that solemn scene. Aware of these interesting facts, taught, 
as we all are, by the oft repeated admonitions of the word 
and providence of God — that we are thus constantly and 
rapidly approaching to our final reckoning, how reason- 
able and appropriate the admonition, — "Let us not sleep 
as do others, but let us watch and be sober I" The pre- 
sent, brethren, we apprehend, is an occasion which is well 
calculated to impress this solemn admonition upon our 
attention. We are just at the close of another year. We 
are celebrating the last Sabbath of '51. That year, me- 
morable to most of us, by many varied scenes of joy and 
sorrow, is fast receding into the distant past, and when 
a few days are past, shall be numbered with the years 
that were. We enter then upon another period of the 
brief existence allotted to us here. Who does not feel 
that, in thus passing from year to year, we are rapidly 
hastening to the judgment-bar? And who knows that, 
ere the coming year may have closed upon us, many of 
us may not be summoned to their account? "We know 
not the day nor the hour." How important, then, that 
we should be always ready; and, for this purpose, that 
we should watch and be sober ! 

Three things in the text demand our attention. 

I. The evil warned against. "Let us not sleep." 

II. The duties enjoined. " Watch, and be sober" 

III. The argument enforcing them. " Therefore.*' 



REV. THOMAS B. HANNA. 93 

I. The warning. "Let us not sleep, as do others." 
Of course the term "sleep" as here used, must be under- 
stood in a moral or spiritual sense. It designates that 
deadly stupor which rests upon the mind and conscience 
of the sinner, in reference to spiritual things, and which 
paralyzes all the moral powers of the soul. It is, in other 
words, that moral insensibility — that reckless carelessness 
and unconcern which mark the conduct of the men of the 
world, in reference to their eternal interests. This un- 
happy condition is fitly denominated sleep. There are 
many points of resemblance between this spiritual slum- 
ber and that of the body. A notice of some of these may 
illustrate the nature of this condition, and enforce the 
warning against it. 

1. Sleep is a state of insensibility ; and such, in a moral 
sense, is the condition of the sinner. Sleep is a suspension 
of the voluntary exercise of the powers of the body and 
mind. During its continuance, all the senses which connect 
us with the outer world are, as it were, locked up, and we 
are utterly unconscious of the existence of objects, and 
of the occurrence of events, around us. No matter what 
events may transpire, or what important interests may be 
deciding in the sleeper's presence, while that slumber re- 
mains unbroken, he is insensible to them all. Wrapped 
in the death-like unconsciousness of sleep, he knows no 
more, he feels no more, in reference to his own best in- 
terests, than though he were really non-existent. And 
how well does this correspond with the unhappy state of 
the slumbering sinner ! A deep and death-like insensi- 
bility rests upon his soul, in reference to all his spiritual 
interests. He lives, indeed, as though he were uncon- 
scious that he had a soul, or that he was destined for any 
other state of being than the present. To his worldly af- 
fairs, indeed, he is sufficiently awake. In reference 
to these, he is all attention — all anxiety and concern. It 
is in reference to his more important, his eternal in- 
terests, that he is asleep. To him, all the solemn realities 
of life, and death, and eternity, are but as a fancy, or a 
dream. He realizes not their actual truth; he lives, in 
reference to them, as though they were but a fable. Al- 
though God is ever above and around him, upholding him 
9* 



94 SERMONS OF 

by his providence, protecting him by his care, counselling 
him by his word and Spirit, and marking the way that he 
takes to bring him into judgment, yet the sinner is wholly 
unconscious of his presence — he is utterly insensible to 
the influence of these solemn facts. He is unconscious, 
also, of his own moral character. Although wretched, 
and miserable, and poor, and blind, and naked, he pleases 
himself with the delusion that he is rich and increased in 
goods, and has need of nothing. Although, according to 
the testimony of God, altogether filthy; in his own eyes, 
he is pure. Equally unconscious is he of his misery, 
present and prospective. He is, in a moral sense, wounds 
and bruises, and putrefying sores, yet his deadly stupor 
renders him insensible to his sufferings and shame. Like 
the unconscious drunkard, wallowing in the mire, or 
perishing with cold, he feels not his wretchedness and 
disgrace. Yet how different his impressions when his 
senses are restored! He is not only unconscious of his 
present misery and degradation, however, but equally, 
ay, more so, in reference to that which awaits him in the 
future. Hanging over the fearful depths of the lake of 
fire, by the tender thread of life, he is just as insensible to 
his danger as the unconscious sleeper, who perishes beneath 
the sudden stroke of the midnight assassin. Hence, the 
day of the Lord, the day of dissolution and of summon- 
ing to judgment will come upon such as a thief in the 
night. Sudden destruction shall come upon them, just 
when they are pleasing themselves most with fancied 
visions of peace and safety. Such is the first unhappy 
feature of the sinner's spiritual slumber — insensibility. 

2. Sleep is a state of inactivity ; — and such is man's 
moral condition. Not only is the mind of the sleeper 
disconnected from outward things, and wrapped in utter 
insensibility, but the body also is for the time motionless 
and inactive. One of the chief designs of natural sleep 
is to refresh the physical powers, which may have been 
exhausted by previous fatigue or toil, and to fit for re- 
newed exertions. Hence it was designed to be, and in its 
ordinary occurrence is, a state of absolute repose. Mind 
and body are alike exempt from the activity and toil of 
the waking hours, and rest in quiet inaction. 



REV. THOMAS B. HANNA. 95 

And what a fit emblem of the state of the sinner is 
sleep, in this respect! In a moral point of view, the 
sinner is as inactive and motionless as the unconscious 
sleeper is physically. They may be active and busy in- 
deed, in the pursuit of worldly objects. All their powers 
— physical and mental — may be in the most lively and 
vigorous exercise in these pursuits : yet in regard to all 
those exercises which have for their object the glory of 
God, and the salvation of the soul, they are as inactive 
as the slumberer in the grave. They have physical and 
moral powers, which might be applied to these spiritual 
and heavenly pursuits ; but a death-like torpor rests upon 
them. They hear of heaven, and are warned of the ne- 
cessity of exertion to reach it ; yet such exertion is never 
made. They are warned that they must strive to enter 
in at the strait gate, else they shall not be able; yet, 
languid and listless, they disregard the warning, and sit 
down in shameful indolence in their sins. They are 
warned that, if they would escape the wrath to come, 
they must fly to the refuge revealed in the gospel ; yet 
they cannot think of incurring the anxiety, the activity, 
and the earnest though tfuln ess, which such an exercise 
involves ; hence they quietly settle themselves again to 
sleep. And while thus slothful and inactive in reference 
to their own personal interests, they are equally so in 
regard to the public cause of God, in reference to the 
general duties required of them. Though God commands 
" Go work to-day in my vineyard," and although he com- 
mends many important objects to their attention, their 
carnal minds are not subject to his law, and hence, quiet- 
ing their convictions with the impious suggestion, " Who 
is the Lord that I should obey his voice ? " they wrap 
themselves still more closely in their obstinate slothful- 
ness. 

3. Sleep is a state of delusion — and such is the sin- 
ner's state. We have already observed, that in sleep 
there is an entire suspension of the voluntary exercise of 
the powers of the body and the mind. In neither respect 
are the powers of the sleeper under the control of his 
reason or his will. -It will not be concluded from this, 
however, that his mind is wholly inactive. On the con- 



96 SERMONS OF 

trary, all experience testifies that, in sleep, the mental 
powers are often the most vigorously and actively em- 
ployed. There is a marked difference, however, between 
the nature of their operations then, and during the waking 
hours. In the latter case, they are usually, to some ex- 
tent, under the control of our reason and our wills ; so 
that the thoughts or reflections, to which they give rise, 
are, at least in some measure, -regular and orderly, 
and agreeable to facts. In sleep, however, the mind 
seems to be wholly absolved from the restraints of rea- 
son and of truth ; and it accordingly roves in the fields 
of fancy. Hence, what singular, what unaccountable 
visions will often arise in the mind of the sleeper ! What 
vague, unreasonable fancies engross his thoughts ! And 
yet, at the same time, the dreamer fondly imagines that 
all his senseless visions are realities. 

What a striking resemblance, in this respect, between 
natural and spiritual slumber ! The sinner's whole life 
is but an empty dream ; and all his cherished schemes of 
happiness — all his laborious pursuits, and luxurious en- 
joyments, are but the phantoms of imagination. True, 
he does not think so — they all appear realities to him. 
And such, also, to the dreamer, appear all the bright 
fancies which flit before his vision, in the hours of sleep. 
It is the awakening, that convinces him of their true 
character ; and it will be the sinner's awakening, alone, 
that will develop to him the true character of his pursuits 
and pleasures in this world. That awakening will come 
at length — here, or in the other world. Then he will 
confess that his whole life was but a dream ; then he will 
feel that all his ideas, which he so fondly cherished, were 
but the phantoms of error — the creatures of imagination. 
Then he will find that all his schemes of happiness have 
passed away, like the baseless fabric of a vision ; leaving 
not a wreck behind ! 

4. We only add, that sleep is a condition in which we 
are 'peculiarly exposed to danger ; and, in this respect, it 
is a fit emblem of the sinner's unhappy state. Sleep 
totally disarms its subject of all his powers of self-pro- 
tection. It renders him at once insensible, and incapable 
of action; and hence deprives him of all that security 



REV. THOMAS B. HANNA. 97 

which he enjoys when capable of self-defence. Hence 
thieves and assassins so generally avail themselves of the 
hours of sleep to accomplish their foul purposes. Their 
victims then are defenceless, and incapable of resistance. 

How true a picture, this, of the sinner's state. Wrapped 
in the unconscious slumber of spiritual death, he heeds 
not the dangers that lie thick around him. Satan, his 
great adversary, taking advantage of his defenceless state, 
gradually involves him in his snares, until, at length, he 
secures a permanent dominion over him. " Taken cap- 
tive by him at his will," he is drawn away, by his insi- 
dious devices, to his utter ruin. Still slumbering on in 
senseless security, he realizes not his clanger, and hence 
makes no effort to avert it. And thus he continues, 
senseless and secure, until, finally, the day of the Lord 
comes upon him, as a thief in the night, and the fearful 
realities of the world to come break in upon his be- 
wildered vision. 

Such is the state of the sinner — such the condition of 
the world. They sleep. They are insensible, inactive, 
deluded — and exposed to imminent danger. Now, says 
the apostle, "Let us not thus sleep." If others do, be it 
our part, knowing the misery and dangers of that condi- 
tion, carefully to guard against it. The language implies 
that there is danger, even of Christians, relapsing into 
this state of insensibility and inactivity. It is, however, 
utterly inconsistent with their character. It is, more- 
over, ruinous to their happiness. Therefore, as we value 
our character as children of the light and of the day, 
and as we would promote our present and future happi- 
ness, "let us not sleep, as do others." 

II. Having warned us against a danger to which we 
are exposed, the apostle next presents certain duties, 
which are incumbent upon us. " Watch and be sober." 
Watchfulness and sobriety are duties which are repeatedly 
enjoined upon us by the word of God. They are fre- 
quently represented as peculiarly appropriate to the 
Christian's character and condition, and as essential to 
his comfort here, and his final safety. 

Taken in their most general sense, these duties include 
many subordinate ones, the performance of which is es- 



98 SERMONS OF 

sential to their accomplishment. Thus watchfulness, for 
example, implies, in the first place, wakefulness. It 
supposes that the sinner has been aroused from his carnal 
self-security in sin, and is now fully conscious of the 
nature of his position, and of the dangers which surround 
him. It implies, further, the exercise of a constant and 
scrutinizing attention to his circumstances and prospects, 
in order that he may detect any dangers or difficulties 
which may be in his way. And, in intimate connexion 
with this mental scrutiny, watchfulness also implies an 
earnest activity in providing for, and guarding against, 
the dangers which may beset his path. Thus, therefore, 
an individual is properly said to watch, when he is truly 
alive to his spiritual interests and prospects ; when he is 
diligently engaged in observing the peculiarities of his 
condition and circumstances; and when he is, at the same 
time, active and earnest in endeavouring to guard against 
the dangers which may beset him. 

Sobriety literally denotes temperance or moderation. 
It seems to have a special reference here, to the duty of 
temperance or abstinence in regard to the use of intoxi- 
cating drink. This is evident from the fact that it is 
contrasted with drunkenness, in the following verses. 
" They that be drunken are drunken in the night ; but let 
us, who are of the day, be sober." The apostle, there- 
fore, would intimate, by the use of this term, in his exhor- 
tation, that there was a special obligation resting on 
Christians to shun the inebriating cup — that they, of all 
others, should most strictly guard against this shameful 
and ruinous vice. 

But the sobriety here inculcated evidently includes 
something more than this. It also denotes gravity and 
seriousness of mind, and an outward deportment har- 
monizing therewith. It stands opposed to all vain and 
frivolous employments — to all revelry and dissipation, 
and to all those sinful indulgences in which the giddy 
seekers of pleasure so much delight. To be truly sober, 
therefore, according to the scripture interpretation of 
that term, we must not only avoid the intoxicating bowl, 
but also all the other vain and sinful indulgences of the 
world ; and our thoughts, conversation, and deportment 






KEV. THOMAS B. HANNA. 99 

must be habitually serious and circumspect. It will be 
observed that the exhortation of the text is based upon, 
and has special reference to the coming of the Lord. 
The design of the apostle, in inculcating these duties, in 
the present instance, evidently is, to prepare for meeting, 
in safety, that solemn event. In discussing these duties, 
therefore, more particularly, we shall confine our remarks 
to this reference. 

To "watch and be sober," then, in the sense of the 
text, is just to pursue such a course of conduct, that when 
the Son of man cometh, he may find you ready to receive 
Him, and to enter into His joy, 

1. Realize, and constantly cherish in your minds the 
impression, that the Lord will come, and that that event 
will be fraught with the most serious results. To watch 
for any coming event, evidently presupposes a conviction, 
in the mind of the watcher, that that event will come. 
Without this, no rational being could be induced to pur- 
sue this course. There must be some anticipation, more 
or less assured, that the event will, at length, transpire ; 
else the mind grows wearied and impatient, and gladly 
turns to other objects. Hence, to watch for the coming 
of our Lord requires, on our part, a constantly cherished 
impression that his coming is an ascertained reality. 

We do not stop here to prove that such is the fact — 
that the Lord will come again. The proof of this fact 
lies all over the Bible, and is familiar to every reader. 
But what we now urge, is, that a constantly cherished 
impression of this fact is necessary to Christian watchful- 
ness, and is, therefore, an incumbent Christian duty. 
You are aware that there are many facts, with which we 
are familiar, which make no abiding impression on our 
minds — which are scarcely ever present to our thoughts ; 
and which consequently exert no influence on our lives. 
It is not sufficient, therefore, that we theoretically know 
that the Lord Jesus Christ will come again, and call us 
into judgment. It is not enough that we have some 
correct conceptions of the serious and solemn nature of 
that event. All this we may have, and yet live as care- 
less and indifferent in regard to it, as the most ignorant 
barbarian. There must be an impression of the facts 



100 SERMONS OF 

known ; we must feel their reality and importance ; they 
must be frequently the subjects of our thoughts. He 
who lives from day to day, without ever thinking of the 
coming of the Lord, surely cannot be said to be watching 
for it. You know how it is with other expected events. 
If you are looking for a friend, you will often think of 
him — or, if you are expecting any important worldly 
gain, you think of it. So, if you watch for the coming 
of the Lord, that event will often be the subject of your 
serious and anxious meditations. "My soul waiteth for 
the Lord," said the Psalmist, "more than they that watch 
for the morning." 

2. Carefully abstain from every course of conduct 
which would interfere with your preparation for his 
coming. The apostle had already said that the day of 
the Lord would come as a thief in the night, At the 
most unexpected moment, the unhappy sinner may be 
cut down, and summoned to his final account. How 
dangerous, then, the condition of those who are living in 
carnal security and sinful indulgence ! Such often de- 
lude themselves with the idea that the coming of the 
Lord is yet far in the distant future, and that, ere that 
event arrives, they will be ready to abandon their sinful 
courses, and prepare to meet him. But how presump- 
tuous — how perilous the delusion ! " For when they shall 
say, Peace and safety, then sudden destruction cometh 
upon them." And who would wish to be summoned, in 
the midst of his dissipations, and vanities, to the judg- 
ment-bar? Who would wish to be called there from the 
ball-room — from the theatre — from the scene of brilliant 
worldly amusement? Who would not tremble at the 
thought of an immediate transition from these scenes of 
gaiety and revelry to the fearful realities of the eternal 
world? But who that engages in these gay and guilty 
scenes knows that he shall not be summoned immediately 
from them to his final account? Who that quaffs the 
inebriating bowl, knows but that ere the stupefying 
effects of that potation shall have passed away, his spirit 
may have passed to the immediate presence of its Judge ? 
Who that engages in the mazy whirl of the voluptuous 
dance, knows but that, from that giddy scene, he may 



REV. THOMAS B. IIANNA. 101 

be summoned to his last account? How important, then, 
that we be always sober! The Lord is at hand! We 
know not the moment he may come. How unreasonable, 
and how self-destructive their conduct, who spend the 
brief, uncertain moments of their life in revelry and 
dissipation ! — employments which ensure their condemna- 
tion, if taken away in the midst of them. This dissipa- 
tion prevents watchfulness. It blinds the mind and 
hardens the heart. Be ye therefore sober. 

3. Be active and diligent in the performance of Chris- 
tian duties. "Who then is a faithful and wise servant, 
whom his Lord hath made ruler over his household, to 
give them meat in due season? Blessed is that servant 
whom his Lord, when He cometh, shall find so doing." 
Thus our Lord intimates that a diligent and faithful dis- 
charge of the several duties of our stewardship, is the 
best preparation which we can make for His coming. 
He has given us all a work to do. He has enjoined 
many important duties upon us. Evidently, then, the 
best preparation for meeting Him at last, and being 
found of Him in peace, is to be diligent, and persevering, 
and faithful, in the discharge of the duties of our station. 
Thus engaged, we are always ready for His coming. 
And this is evidently implied in watching. The servant, 
w T ho is continually anticipating the return of his absent 
master, and who desires to secure his commendation, on 
his return, will be diligent in business. And so will it 
be with the servant of Christ. Knowing that his blessed 
Lord may come at any moment, he would be so constantly, 
and perseveringly employed, that at whatever moment 
He may come, He shall not find him idle. He is, there- 
fore, "not slothful in business — fervent in spirit— serving 
the Lord." He desires always to be " redeeming the time, 
because the days are evil," and "whatsoever his hand 
findeth to do, to do it with his might ; since there is no 
work, nor device, nor knowledge, nor wisdom, in the 
grave." "Blessed is that servant, whom his Lord, when 
He cometh, shall find so doing." 

III. The arguments enforcing this warning and exhor- 
tation, "Therefore," &c. The text, you will observe, is a 
deduction from certain considerations, previously stated. 



102 SERMONS OP 

These considerations, therefore, form the principal argu- 
ments by which the duties, enjoined in the text are 
enforced. 

1. Our circumstances — our peculiar privileges, demand 
that we should not " sleep as do others," &c. " Ye, breth- 
ren, are not in darkness, that that day should overtake 
you as a thief." We have been warned in regard to the 
coming of the Lord. We have not, like the heathen, been 
left in entire ignorance of it. On the contrary, we have 
had the most solemn and impressive admonitions of His 
coming. There is, therefore, no excuse, on our part, for 
insensibility or inaction. We know that the Lord cometh 
— we know that He may come at any moment ; and we 
know the fearful consequences of his finding us unpre- 
pared. If, therefore, we still sleep in senseless security, 
our blood will be upon our own heads ; and our condemna- 
tion, at last, will be fearfully aggravated by the considera- 
tion, that we knew our duty, but did it not. " Unto 
whom much is given, of them shall much be required." 

2. Our profession demands it. "Ye are all the chil- 
dren of light, and the children of the day; we are not of 
the night, nor of darkness." It is natural that they who 
are of the night should sleep. It is natural that those 
who are yet asleep in sin should be indifferent to the 
solemn realities of the judgment and eternity. But sure- 
ly a very different state of feeling, and a very different 
line of conduct, may be expected of the Christian. En- 
lightened, as he is, in the knowledge of things divine — ■ 
accustomed to look on the things of God and eternity in 
their true and proper light — -it may well be hoped that 
he at least will not be indifferent to these things, who- 
ever else may be. How inconsistent, then, in such, to 
sleep ! to sink down in careless apathy or indifference to 
the interests of their souls ! In doing so, they give the 
lie to their profession. They evince that they are not — 
as they profess to be — the children of light, and of the 
day ; but are of the night, and of darkness. 

3. Our safety demands it. " The day of the Lord 
cometh as a thief in the night." "We know not the day 
nor the hour when the Son of man cometh." That fear- 
ful day, therefore, will come upon the senseless and se- 



REV. THOMAS B. HANNA. 103 

cure with swift and overwhelming destruction. "When 
they shall say, Peace and safety, then sudden destruction 
cometh upon them, as travail upon a woman with child, 
and they shall not escape." The only security, therefore, 
is in being awaJce, watching and sober. Our Lord fre- 
quently insists on this fact. After describing, in the 24th 
chapter of Matthew, the happy consequences of watching 
and waiting for the Master's coming, he depicts, in glowing 
terms, the consequence of the opposite conduct. " But and 
if that evil servant shall say in his heart, my Lord delayeth 
his coming," &c. Matt. xxiv. 48-50. The same truth is 
illustrated in the parable of the ten virgins. Five of 
them were asleep, and unprepared when the Lord came. 
When they afterwards applied, his language was, "Verily 
I say unto'you, I know you not." "Watch, therefore, 
for ye know neither the day, nor the hour, wherein the 
Son of man cometh." 

4. Compliance with this exhortation is intimately con- 
nected with our eternal happiness. " Blessed is that ser- 
vant whom his Lord, when He cometh, shall find so 
doing." To such it is that the commendation is addressed, 
" Well done, thou good and faithful servant, enter into the 
joy of thy Lord." This watching is not, indeed, merito- 
rious — it does not purchase heaven, — and wo to the man 
who rests on it for that purpose ! It is, however, inti- 
mately connected with admission into heaven, by the ap- 
pointment of our Lord. It is a means, necessary to the 
end ; and we can only hope to enjoy the result, when 
thus using the means appointed to bring it about. " There- 
fore, let us not sleep, as do others ; but let us watch, and 
be sober." 

In conclusion, 

1. Let me apply this subject to those who are yet in 
their sins. See here a true picture of your condition ! 
You are asleep amidst fearful perils. " Awake, thou that 
sleepest ! " Consider the horrors of the last awakening ! 
Be wise in time. Your slumbers may be pleasant now, 
but how fearful the result ! 

2. Let Christians learn hence what ought to be the dis- 
tinguishing difference between them and the world. Watch 
and be sober. How painful to see pretended Christians 



104 SERMONS OF 

slumbering in senseless security! You, brethren, have 
been professing to be the Lord's; approve yourselves such 
by watching and sobriety. 

3. Let the rapid flight of time admonish us all to be 
watching and waiting for the coming of the Lord. We 
are about to bid adieu to another year. It has brought 
us so much nearer to the judgment seat. When shall 
this succession of days, and months, and years, be over ? 
To many of us soon, very soon! — to all of us ere long. 
then let us watch and be sober. 



SERMON IV. 



THE CHRISTIAN CITIZEN.^ 



Matt. xxii. 21. "Render, therefore, unto Ccesar, the things that are 
Casar's; and unto God, the things that are God's." 



Our relations to civil government, and the various 
duties arising from them, form a subject of peculiar in- 
terest to every individual in whom are united the cha- 
racters of a Christian and a patriot. An ordinance of 
God — as civil government is acknowledged to be by all 
believers in divine revelation — intimately connected with 
the best interests of mankind, — he who regards the au- 
thority of God, and, at the same time, desires the welfare 
of his kind, cannot regard it with indifference. It is not 
a subject, therefore, which belongs exclusively — as many 
seem to suppose — to the politician and the statesman. It 
has special claims on the Christian's attention. God him- 
self has directed our attention to it in his word ; and by 
a clear and comprehensive exhibition of the principles on 
which government is based, — of the prerogatives and 
powers with which it is invested, of the objects for which 
it is established — and of the duties which devolve upon 
us, in relation to it — has opened to us a wide field for in- 
vestigation and inquiry. 

* Preached at a congregational meeting, on a week day, Nov. 20, 
1850. 



REV. THOMAS B. HANNA. 105 

Since, then, God himself has thus presented the sub- 
ject to our notice, in his word, we have the clearest 
warrant for taking it up and making it a matter for 
our most serious reflection and careful investigation. 
Availing ourselves of this warrant, we propose, on the 
present occasion, to call your attention to this subject; 
and, at the risk of incurring the charge of treading on 
the forbidden ground of politics, we propose to inquire 
briefly into the nature and extent of the obligations 
which we owe to the civil government under which we 
live. 

The text which we have selected, we apprehend, fully 
covers this ground, and presents us a basis, on which our 
conclusions, in reference to our civil duties, may be safely 
formed. It is — as you will perceive from the context, — 
the reply of our Lord to an inquiry proposed to him by 
the Jews on this subject. The inquiry was, " Is it law- 
ful to give tribute unto Caesar, or not ? " This question was 
proposed — not for the purpose of ascertaining the truth, as 
they hypocritically pretended — but for the ignoble purpose 
of entangling our Lord in his talk ; in order that they might 
elicit some unguarded expression of opinion in reference 
to the Roman government, which might afterwards be 
used to his disadvantage. 

In order to understand the insidious nature of this in- 
quiry, it is necessary to bear in mind the fact, that the 
Jews were, at this time, and had been, for many years, 
under the dominion of the Romans; and as an acknow- 
ledgment of their subjection, had paid them an annual 
tribute. A part of the Jews, however, particularly the 
Pharisees, had steadily resisted their dominion, and op- 
posed the payment of tribute; alleging that, as they 
were the peculiar people of God, and He their only right- 
ful Sovereign, they could not, properly, be in subjection 
to any foreign prince whatever. 

Others of the Jews, however, maintained the contrary 
opinion ; and the question had become one of general in- 
terest and importance. 

It was under these circumstances, that the Pharisees, 
accompanied by the Herodians, who are supposed to have 
been friendly to the Roman government, approached our 
10* 



106 SERMONS OF 

Lord, with the insidious inquiry, "Is it lawful to give 
tribute to Caesar or not?" In presenting this question 
to our Lord, it was evidently their design to involve him 
in a dilemma, from which they imagined he could not 
possibly extricate himself without incurring the displea- 
sure, either of the Jewish people, or of the Roman go- 
vernment. 

For, should he, on the one hand, pronounce it right to 
give tribute to Caesar, he would render himself odious to 
the Jews, by apparently coming in direct contact with 
their popular notions of liberty, and national indepen- 
dence. And should he take the other horn of the di- 
lemma, and pronounce it unlawful, he would incur the 
displeasure of the Romans, and render himself liable to 
the charge of sedition and rebellion. Thus so artfully 
was the question contrived, that however it might be an- 
swered, it seemed almost certain that our Lord would be 
involved in difficulty. 

But, notwithstanding their cunning, he soon convinced 
his antagonists that their efforts were in vain. Waiving 
a direct answer, he proceeds to illustrate, in a practical 
and familiar manner, the point at issue; and then, by a 
fair presentation of the question, in another form, com- 
pelled the Jews, in effect, to answer themselves. 

"But Jesus perceived their wickedness, and said, Why 
tempt ye me, ye hypocrites? Show me the tribute 
money. And they brought unto him a penny. And he 
saith unto them, Whose is this image and superscription? 
They say unto him, Caesar's." 

The image and superscription of coin were the like- 
ness and titles of the sovereign, by whose authority the 
coin was issued, and rendered current. Now the Jews, 
by admitting that this was Caesar's coin, and by consent- 
ing to receive it as the current coin of their country, did, 
in fact, acknowledge their subjection to his government; 
for the right of coinage, and of issuing coin, is one of the 
highest prerogatives and most decisive marks of sove- 
reignty. It was, moreover, a tradition of their own rab- 
bins, that to admit the impression and inscription of any 
prince on their current coin, was an acknowledgment of 
their subjection to him. The Jews, therefore, having re- 



REV. THOMAS B. HANNA. 107 

ceived the Roman coin, bearing the likeness and authori- 
tative inscriptions of Caesar, had, in fact, acknowledged 
his dominion. Our Lord's decision, then, was a natural 
and necessary consequence of their admission. "Ren- 
der unto Caesar the things which are Caesar's," &c. As 
if he had said, "You have, yourselves, acknowledged 
his claims on you; render to him, therefore, his dues." 
And he adds — and the addition is intended to qualify 
the previous injunction — "render unto God the things 
that are God's." As though he had said — "It is law- 
ful to give tribute to Caesar. You are under his au- 
thority, and you, yourselves, by acknowledging his offi- 
cial acts, have recognised his government. You owe im- 
portant duties to him, therefore, as your civil ruler. See 
that these be rendered. But, at the same time, remem- 
ber that you owe still higher obligations to God. Your 
subjection to Caesar does not absolve you from these. 
Let no civil duties, therefore, interfere with your supreme 
allegiance to the King of kings. Remember that the law 
of God is paramount to all others. Should the law T of 
Caesar, and the law of God, ever come in collision, re- 
member that you are bound, above all things, to render 
unto God the things that are his." By this reply, our 
Lord completely evaded the difficulty in which his ene- 
mies had sought to involve him. He drew his answer 
from the Jews themselves; and so they could not con- 
demn him for it. And the answer was such that the 
friends of Caesar could not take offence. So skilfully, 
and, at the same time, so pointedly, was the question an- 
swered, that his wily foes were confounded, and forced to 
abandon, with shame, their efforts to entrap him. 

But while we admire the ingenuity of our Lord's reply, 
there is contained in it a still stronger proof of his wis- 
dom, than has yet been noticed. While his answer was 
a complete triumph over the insnaring efforts of his ene- 
mies, it also contains a clear and distinct announcement 
of two most important truths — truths which were not 
only suited to the Jews, in reference to their connexion 
with the. government of Caesar, but which are equally ap- 
plicable to the relations which exist between citizens and 
government every where. 



108 SERMONS OF 

These truths are, — 1. That it is our duty to render 
obedience to lawful authority, and to submit to the ac- 
knowledged and established government under which we 
live. 2. That this obedience and submission are limited 
and qualified by our superior obligations to God. These 
two propositions are so clearly contained in the text, that 
we shall not delay now to notice particularly the evidence 
which proves them to be the doctrines here designed to 
be taught. We shall then call your attention to each of 
them in their order. 

I. We owe important duties to the civil government 
under which we live. "Render unto Caesar the things 
which are Caesar's." 

As we have already observed, Caesar was the Roman 
emperor, and, as such, held dominion over Judea. It is 
not material to our present purpose to inquire how that 
dominion had been obtained, — whether justly, or unjustly, 
— or what was the character of Caesar, as a sovereign or 
a man. Suffice it to say, he was, in fact, the governor 
of the Jews. He actually possessed the sovereignty over 
their nation, and had been acknowledged by them as their 
king. This is the fact on which our Saviour bases his in- 
junction. His command, then, will extend to all similar 
cases ; it is not peculiar to the Jews. Wherever any 
civil governnment exists, and has, in any of its official 
acts, been acknowledged by the governed, there the duty, 
here enjoined upon the Jews, is imperative. For the 
cases, being parallel, are necessarily subject to the same 
laws. We have, then, here, a general principle laid down, 
in reference to our civil relations, — that we are under ob- 
ligations of submission, support, and obedience, to the ex- 
isting government under which our lot may be cast. 

In order to confirm this proposition, we remark, that 
civil government is an ordinance of G-od, and, hence, its 
claims upon us are divine. Were it merely a voluntary 
institution, which the people of any land might set up, 
and overthrow again, at pleasure, then our subjection to 
it would be a matter of discretion. There could be no 
moral obligation resting on us, either to support or oppose 
it, otherwise than circumstances might determine. But 
if, on the other hand, it be an institution of divine ap- 



REV. THOMAS B. IIANNA. 109 

pointment, deriving its powers and prerogatives from God, 
— then our conduct, in reference to it, cannot be a mat- 
ter of indifference. It is then not a matter of discretion, 
but of duty, that we give it our acquiescence and support. 
Divine institutions are always sacred, and have impera- 
tive claims on our regard — claims which cannot be re- 
sisted without rebellion against God. 

Now, that civil government is a divine institution, w r e 
have the most abundant evidence in the Scriptures. Not 
to delay with other references, we have an unanswerable 
confirmation of the fact in Rom. xiii. " There is no 
power but of God. The powers that be are ordained of 
God." The apostle here speaks of the higher powers. in 
general, including all civil governments, then existing, 
or future. That he refers to civil powers is evident from 
his reference to the sword which the ruler bears — a badge 
of authority which belongs only to the civil officer. And 
that his language was not intended to apply exclusively 
to the government then existing, is evident from the un- 
limited manner in which he speaks. "The powers that 
be" and, "there is no power but of God." The apostle 
distinctly intimates that the existing government under 
which Christians may, at any time, find themselves — no 
matter what may be its peculiar form, or what the charac- 
ter of the ruler, if it be limited to its proper sphere, — 
is to be regarded by them as an ordinance of God. 

If it be, then, a divine institution, it has claims upon 
us which are just as sacred, and as binding on the con- 
science, as those of any other ordinance of God — not 
even excepting the church. And so the apostle, in the 
passage to which we have referred, deduces, from this fact, 
the duties which w 7 e owe to government. "Let every 
soul be subject unto the higher powers. Whosoever re- 
sisteth the power, resisteth the ordinance of God. For 
which cause, pay ye tribute also." 

If the civil governor have God's command to rule, his 
subjects must, by the same authority, be required to sub- 
mit to his dominion. The relation which governor and 
governed sustain to each other, makes their duties corre- 
lative. Whoever, then, has a commission from God, to 
rule, — and such a commission belongs to every legal ma- 



110 SERMONS OF 

gistrate, — has imperative claims on the obedience and 
subjection of the citizens, over whom Providence has 
placed him. And let it be observed here, that these 
obligations rest on us, in reference to civil rulers, what- 
ever may be their personal character. Some have con- 
tended that we are not bound by the authority of wicked 
or unjust rulers. But our text is a sufficient refutation 
of this opinion. Our Lord here commands the Jews to 
render tribute to Caesar. Now the Caesar who reigned at 
Rome at this time was Tiberius; a man who was distin- 
guished as a tyrant, and as the slave of the grossest vices, 
and most debasing sensuality. And yet, even to this 
man, our Lord commands the Jews to be in subjection. 
And so when the apostle commands the Christians at 
Rome to be subject to the higher powers, the exhortation 
referred, not to amiable or godly princes, but to the most 
depraved and reckless tyrants; for such, at that time, 
swayed the Roman sceptre. 

The duty here enjoined is incumbent, irrespective of 
the character of the person towards whom it is to be per- 
formed. It is a duty owed to the office, as an ordinance 
of God, and not to the man, personally considered. 

Let it not be supposed, however, that because it is our 
duty to obey existing authorities, even when exercised by 
wicked men, that therefore it is right or proper to aid 
in their elevation to such stations. The conclusion by 
no means follows. The Israelites erred very grievously, 
and were severely reproved for demanding of the Lord 
a king; and yet a king being appointed, it became their 
duty to obey and support him. And so we may be re- 
quired to submit to the government of a wicked ruler, 
whom we have placed over us ; but that fact by no means 
absolves us from the guilt of placing him there, if we 
have been instrumental in doing so. God requires us to 
choose for our rulers men fearing him and hating covet- 
ousness ; and, as far as our influence goes, we are respon- 
sible to him for their character. 

But the point for which we now contend is, that what- 
ever may be the character of the ruler, the duty of the 
citizen towards him remains unchanged. He may be a 
Caesar or a Nero, yet as long as he occupies the ruler's 



KEV. THOMAS B. HANNA. Ill 

station it is incumbent on us to be subject, and to render 
unto him his due. It might be interesting here to notice 
more particularly the duties we owe to magistrates. Time 
will not permit us to dwell on them. We will, however, 
briefly notice some of them. 

1. Tribute,— -a, portion of our worldly substance, to 
enable them to carry on the affairs of government. This 
is the matter particularly referred to in the text. The 
Jews were required to pay an annual tribute to the 
Roman government. This they were very reluctant to 
do. It was particularly with regard to this that they 
asked our Lord's decision. " Is it lawful to pay tribute ?" 
Our Lord's answer clearly teaches, that it is not only 
lawful, but a duty, to render tribute to the existing 
government. And the apostle, in Rom. xiii., enforces 
the same duty. " Render unto all their dues — tribute to 
whom tribute is due," &c» And surely this is a reason- 
able duty. If we enjoy protection in our lives and 
property, and many other public and social advantages, 
from the hands of government, it is not unreasonable 
that we should contribute to the maintenance of the in- 
stitution from which we derive these benefits. The pay- 
ment of tribute or taxes should therefore be regarded, by 
the citizens, as a moral duty, and be as faithfully and con- 
scientiously discharged as any other debt. 

2. Submission to their authority. " Let every soul be 
subject to the higher powers." " Submit yourselves to 
every ordinance of man, for the Lord's sake, whether it 
be to the king as supreme, or unto governors," &c. 1 Pet. 
ii. 13, 14. "Put them in mind to be subject to princi- 
palities and powers—to obey magistrates," &c. Of course, 
these commands of subjection and obedience to govern- 
ment must be taken with a limitation. They contem- 
plate civil government as acting in its proper sphere — 
attending simply to temporal affairs. They do not refer 
to those cases in which government departs from its 
proper sphere, and invades the spiritual kingdom of God 
— trampling the rights of conscience, and interfering 
between man and his God. Such instances are provided 
for elsewhere, and we shall notice them more particularly 
again. But what we now assert and establish by the 



112 SERMONS OF 

passages quoted, is, that in temporal things, (and to these 
alone the prerogatives of civil government extend,) obe- 
dience and submission are the duty of the citizens. The 
passages quoted are too plain and emphatic to need 
illustration. They command us to be subject to every 
ordinance of man, to obey magistrates; and inform us 
that they •who resist the power resist the ordinance of 
God, and shall receive to themselves damnation. And 
indeed these requirements are essential to the very being 
of government. If we were not required to submit and 
obey — if every citizen were at liberty to resist and ren- 
der of no effect every act of government, which he might 
think wrong or oppressive, where would be the use of 
government ? What would be its value ? It would be 
nothing but an empty name and a solemn mockery of 
law. There must, then, be an absolute subjection and 
obedience to the ruling power, on the part of citizens, in 
things temporal. We do not say, indeed, that there are 
no cases in which subjects may lawfully resist and de- 
throne their rulers. With the examples recorded in 
scripture, and our own revolutionary struggle before our 
eyes, we cannot take this position. There may be cases 
of extreme and intolerable tyranny, which burst, at once, 
the bonds of civil subordination, and justify resistance. 
But these are rare exceptions in the history of govern- 
ments, and for these our divine Master has made no 
special provision. He left them to be decided, (as they 
always must be decided,) at the moment, by the pressing 
exigencies and peculiar circumstances of the case, ope- 
rating on the common feelings and common sense of 
mankind. 

He lays down the general rule, however, that citizens 
must be subject and obedient to their rulers. And, ex- 
cluding the extraordinary circumstance just named, and 
for which no law can be made — this is the universal rule. 
We must submit to the requirements, and obey the com- 
mands, of those who are over us, in authority. Their ex- 
actions may be burdensome, and their commands oppres- 
sive, yet, unless they overstep their proper limits, — as the 
ministers of God, they have a claim on our obedience. 

3. Respect and honour. "Honour the King." The 



REV. THOMAS B. HANNA. 113 

injunction of the apostle, in reference to ministers of the 
gospel, applies also to civil rulers. We should esteem 
them for their work's sake. Whatever may be their per- 
sonal character, the station which they occupy claims 
for them a tribute of respect. This principle, if properly 
cherished, will prevent that reproachful and abusive me- 
thod of speaking of rulers, so common at the present day. 
"Thou shalt not," says God, " speak evil of the ruler of 
thy people." 

4. Our prayers. This is expressly enjoined, 1 Tim. 
ii. 1, 2, "I exhort, therefore, that first of all, supplica- 
tions, prayers, and intercessions, and giving of thanks, 
be made for all men ; —for kings, and for all that are in 
authority ," &c. If prayer were more frequently on our 
lips, in reference to our civil rulers, instead of the abusive 
and debasing epithets that too often defile them, it would 
be incomparably better for the government, and for our- 
selves. God's blessing on civil rulers and their acts, is, 
doubtless, often withheld, because it is unsought. "Ye 
have not, because ye ask not." 

We have thus endeavoured to illustrate the first pro- 
position contained in our text, that there are special 
obligations resting on us, in reference to our civil rulers. 
We pass now to the 

II. That our obedience and submission to civil govern- 
ment are limited and qualified by our superior obligations 
to G-od. "Render unto God the things that are God's." 

This phrase might be discussed in a general way, as 
an intimation that we are under special and peculiar 
obligations to God. But we design now to discuss it 
with special reference to its connexion with the preceding 
clause. We regard it as designed to limit and qualify 
the injunction contained in the former part of the verse ; 
— to inform us, in short, that while we are under obliga- 
tions to our civil rulers, we are under still higher obliga- 
tions to God, and we must never allow the former to 
override and displace the latter. This is, evidently, the 
design of this phrase. On no other supposition can the 
introduction of this apparently irrelevant expression be 
satisfactorily explained. 

Taking this as the evident meaning of the phrase, our 



114 SE1U10XS OF 

general proposition is, That our obedience and subjection 
to civil magistrates must alioays be in subserviency to the 
laiv of God; — in other words, that we are .never at li- 
berty to render obedience to any command of the civil 
magistrate which is contrary to the requirements of God. 

This principle is so obvious, that we need not delay 
long to establish it. Who that professes any degree of 
reverence for the divine character, does not feel that 
every one of God's commands must, in its obligations 
upon us, be superior to any other law or rule whatever ? 
Is He, indeed, the King of kings, and the Lord of lords 
— our supreme lawgiver and Lord — and are not the 
claims of His law paramount to all others? Surely no 
Christian professing to believe in the supremacy of Je- 
hovah, can look, with any regard or favour, on any other 
law, coming in competition with his ! There is such a 
palpable inconsistency in the supposition, that the blindest 
in morals cannot fail to see it. And yet there are those, 
even in this Christian land, who, although professing 
their belief in the supremacy of Jehovah, claim for human 
enactments a reverence superior to that which belongs 
to the law of God — men who will denounce and abuse 
the man who dares to hint that there is a Higher Law r 
than the laws of the land ! Strange as it may seem, 
such is the fact; and an instance of it has occurred in a 
place no less conspicuous than our national Legislature ! 

To determine our duty, when human and divine laws 
come in conflict, it is only necessary to ask which is the 
higher authority — God or man? For it is an admitted 
principle, that, when two laws come in conflict, that 
which is enforced by the higher authority must be obeyed 
in preference to the other. Now in the case supposed, 
of a conflict between the laws of God and those of man, 
which is the higher authority ? Dare any Christian hesi- 
tate to answer? Can any delegated authority pretend 
to compete, for precedence, with the fountain of all au- 
thority f Such is the relative position of the government 
of men, and that of God. The former possesses only a 
delegated authority— the latter, absolute and original. 
The former derives all its authority from the latter. 
There can then be no difficulty in determining to which 
belongs the preference. 



REV. THOMAS B. HANNA. 115 

But, moreover, in the case supposed, human laws have 
not only less authority over us than the laws of God, but 
they have, absolutely, none at all: — they are, in reality, 
a nullity. Civil government has no authority beyond 
the limits which God has assigned her, which include 
only the enactment and enforcement of laws connected 
with man's temporal affairs. She cannot invade the 
rights of conscience, nor interfere with the duties man 
owes to his God. To do this, would be, in fact, invading 
the citadel of heaven, and wresting from God a power 
which He has delegated to none — the dominion over the 
conscience. He claims this as His exclusive prerogative. 
Any effort, therefore, on the part of government, to as- 
sume it, is a departure from her proper sphere of action, 
which absolves the subject from all allegiance to her, in 
that particular. 

Is any farther evidence necessary to prove that we are 
under no obligations to obey the civil law, when it comes 
in contact with the divine? — refer, for a moment, to some 
scripture examples. 

When the three children were commanded by their 
civil ruler, Nebuchadnezzar, to bow down and worship 
the image which he had set up, what was their conduct ? 
Did they regard that law as obligatory upon them? 
No! they boldly answered to the tyrant's threats — "Be 
it known unto thee, king, we will not serve thy gods, 
nor worship the graven image which thou hast set up." 
And fearlessly they entered the blazing furnace, rather 
than compromise their consciences by obedience to the 
unholy enactment. 

When Daniel was forbidden, by a civil law, to pray to 
his God for the space of thirty days, did he tamely sub- 
mit to the prohibition ? Far from it. He went into his 
house, and with his windows open to Jerusalem, kneeled 
upon his knees, three times a day, and prayed, and gave 
thanks before his God, as he had done aforetime. 

When Peter and John were commanded, by the council 
of Jerusalem, to abstain from speaking or teaching in the 
name of Jesus, what was their reply ? A truly noble and 
faithful one, which well deserves to be adopted by every 
Christian — " We ought to obey Cf-od rather than men" 



11 6 SERMONS OF 

We think then it is clear that no civil law, contravening 
the law of God, can be binding on us, or should be 
obeyed. 

But what shall we do in such cases ? — Shall we violently 
resist the enactments of government? — Shall we rebel? 
No. — Such a course of action, we have already said, is 
to be pursued only in extreme and extraordinary cases. 
We should, however, at all hazards, decline all active 
obedience to the law, and if pursued with its penalties, 
endure them with Christian patience. This is the course 
of action suggested by the examples to which we have ' 
referred. They refused obedience to the laws, but sub- 
mitted to the penalty. In doing thus, we escape, on the 
one hand, the charge of disobedience to God, and on the 
other, that of resisting a divine ordinance. Thus we 
may preserve a conscience void of offence, and, at the 
same time, discharge our civil duties. 

But passive non-compliance is not our whole duty, in 
reference to wicked laws. We must also use all our en- 
deavours, as Christians and patriots, to have such laws 
repealed. If they are opposed to the law of God, and if 
we reverence and love that law as we profess, surely we 
cannot rest contented, while any lawful effort, on our 
part, to obtain their repeal remains untried. And, 
thanks to the republican spirit of .our institutions, we 
may do much in reference to this matter. We can make 
our voices heard in our national councils by petition. 
We can enforce these petitions by our votes at the 
ballot-box; and we can give force and efficiency to both 
these means by fervent efforts at the Throne of Grace. 
And these efforts we will employ, if we truly love the 
cause of God and of our country. If we have the spirit 
of Christians and patriots, we cannot be indifferent to the 
existence of laws which dishonour God, and disgrace our 
land. It will be our earnest effort to remove every 
hinderance which stands in the way of the favour of God 
to us as a nation — to harmonize the law of the land with 
his requirements. 

We shall only detain you, farther, to notice briefly a 
case of late occurrence which forms both an illustration 
and the application of this part of our subject. 



REV. THOMAS B. HANNA. 117 

A law, as you are aware, lias recently been enacted 
by the Congress of the United States, providing, by the 
most stringent measures, for the recajrture of fugitive 
slaves. By the provisions of this law, any person, claimed 
as a fugitive, may be taken before an irresponsible officer, 
appointed for the purpose, and there — on the one-sided 
testimony of the claimant; without the privilege of pro- 
ducing opposing evidence ; denied the right of trial by 
jury, and forbidden to appeal to any other tribunal — 
he may be delivered up and carried away to a bondage 
worse than that of Egypt. In order too that this law 
may be effectually carried out, the commissioner is bribed 
with an additional fee, for every verdict pronounced in 
favour of the claimant. The citizens of the land, too, 
are required to aid in the recapture, and subjected to 
ruinous penalties, should they refuse their aid, or in any 
way, countenance the escape of the fugitive. 

Such are the main features of this law ; and now we 
ask, can Christians, remembering their obligations to 
God, countenance or support this act, every provision of 
which is in direct opposition to His law? Can they be 
guiltless in the sight of God, if they do not, by all lawful 
means, oppose its execution? 

Just look at it ! This law requires that escaping slaves 
shall be delivered up to their masters, and enjoins upon 
all good citizens to aid in their recapture. The law of 
God, (Deut. xxiii. 15,) commands, "Thou shalt not de- 
liver, unto his master, the servant who is escaped from 
his master unto thee." Was there ever a more palpable 
contradiction? These laws refer exactly to the same 
point, and their injunctions are diametrically opposite. 
Which shall the Christian obey ? 

Again, the law of God requires us to deal our bread 
to the hungry, and to bring the poor, that are cast out, 
into our houses — that when we see the naked, we cover 
him, and hide not ourselves from our own flesh. But 
this law forbids us, under the heaviest penalties, to ex- 
tend the slightest act of charity to the panting fugitive ! 

But we need say no more. Every thing about this 
odious enactment is so obviously opposed to every senti- 
ment of humanity and religion, that no candid mind can 
11* 



118 SERMONS OF 

contemplate it, for a moment, without being convinced of 
its wickedness. 

While, then, we render unto our Csesar his dues, here 
is a particular, in which we are emphatically called upon 
to render to God the things that are His. We owe to 
God the fulfilment of his injunctions of benevolence and 
charity. These we must perform, whatever human laws 
may say to the contrary. "We ought to obey God 
rather than man." And, in the mean time, as Christians, 
and as patriots, we should use all our endeavours to have 
this law repealed, and thus erase, from our national fame, 
the infamous blot which it has stamped upon it, in the 
eyes of God and men. 

As we love the law of God — as we love the cause of 
human liberty — and as we desire the welfare of our be- 
loved country — we are called upon to use all our efforts 
to put down this odious enactment. And if we possess 
the spirit of philanthropy — of patriotism — and of Chris- 
tianity — these efforts cannot, and will not be withheld. 

In conclusion — let us remember, we are responsible to 
God for the performance of our civil duties, as well as 
those which have more immediate reference to Him. 



SERMON V. 



THE SINNER S INABILITY. 



John vi. 44. fC iVo man can come to me, except the Father, who hath sent 
me, draw him." 

The doctrines of the gospel are all, in their nature and 
effect, peculiarly humbling to the natural pride of the 
human heart. The great system of salvation, concerning 
which they treat, was designed, not merely to rescue 
the sinner from his lost and miserable condition, and 
restore him to happiness, but to do so, in such a way, 
that throughout the work, the pride of human glorying 
might be utterly abased, and God alone might be exalt- 
ed. That system, in every step of its development, 
presents God as its only author and executor. Not only 



REV. THOMAS B. HANNA. 1 19 

does it remind us that to Him belongs the exclusive 
honour of originating and preparing this salvation, but 
it also ascribes to Him the work of applying and finally 
completing it, in every individual instance. Thus it 
utterly deprives the redeemed sinner of every ground of 
boasting or glorying in himself, and teaches him, in re- 
ference to all the steps of his redemption, to say, "Not 
unto us, Lord; not unto us, but unto thy name, give 
glory, for thy mercy, and thy truth's sake." Thus it 
lays the foundation for that maxim of humility which it 
so frequently inculcates, "Let no man glory in himself; 
but he that glorieth, let him glory in the Lord." 

This feature of the gospel system of salvation, how- 
ever, although it is one of the most distinctly revealed, 
is one which is, perhaps, more bitterly hated and opposed, 
by men in general, than any other. Whatever comes in 
contact with our natural pride and self-complacency, is 
necessarily repulsive to the carnal mind. Hence the 
idea of our being entirely helpless in ourselves, and 
wholly dependent on the grace of God for salvation, has 
come to be so generally disliked and rejected. Even by 
many who profess to receive the scriptures as a revela- 
tion from God, and an unerring standard of truth, this 
doctrine, there so plainly taught, has been either un- 
equivocally denied, or explained away, until it is divested 
of all its meaning. Boldly claiming to be wise above 
what is written, many have arraigned this doctrine as un- 
reasonable in itself, and injurious in its effects — as op- 
posed to true philosophy, and as calculated to delude 
men to their own destruction. And yet we may fearlessly 
assert that there is not a doctrine more distinctly revealed, 
throughout the word of God, than this ; and more than 
this — there is not one which, when properly understood, 
is more obviously harmonious with true philosophy, and 
more beneficial in its influence on the sinner's heart. 

We need not delay to prove that this doctrine — of the 
sinner's utter impotence in himself, and his entire de- 
pendence on the power of God, for salvation — is con- 
tained in the passage which we have read, as the subject 
of discourse. It is asserted in terms, the force of which 
can neither be misunderstood nor successfully evaded. 



1:20 SERMONS OF 

"No man can come unto me, except the Father, who 
hath sent me, draw him." The words, it will be ob- 
served, are the language of our Lord to the Jews, who 
had been contending with him, in regard to the repre- 
sentation which he had just given of his own character. 
He had described himself as the "bread which came 
down from heaven," thus figuratively setting forth, at 
the same time, his heavenly origin, and his adaptation to 
the spiritual necessities of mankind. The Jews, not 
understanding the twofold nature of our Lord, were 
offended at this saying, because it came in direct con- 
flict with what they knew concerning him, as man. "Is 
not this Jesus," said they, "the son of Joseph, whose 
father and mother we know?" 

It was in answer to this objection that our Lord an- 
nounced the universal truth contained in our text. 
"Murmur not among yourselves. No man cometh unto 
me, except the Father, who hath sent me, draw him." 
That is, the doctrines which I have been inculcating are 
indeed mysterious, and hard to be understood; in fact, 
they are entirely above the comprehension of the mere 
natural man, — they are spiritually discerned, and nothing 
but the communication of spiritual discernment can enable 
you to understand and appreciate them. Murmur not, 
therefore, at things which you cannot understand, but 
rather apply for wisdom to him who giveth liberally, and 
upbraideth not, and by his grace you will be enabled to 
come unto me — to acquiesce in my doctrines, and rely 
upon my mediation. 

Such, we apprehend, is the general meaning of the 
passage. It is a warning to the Jews, against trusting 
in their own wisdom or power; and a direction to all to 
apply to God for that grace which alone can efficiently 
bring us unto Jesus. 

The doctrine of the passage is stated, with sufficient 
clearness, in the words themselves. "No man can come 
unto Christ, except the Father draw him." In other 
words, a special interposition of divine power is essential 
to induce any sinner to believe on the Saviour. 

I. In order to illustrate and establish this doctrine, it 
will be necessary to inquire into the nature of the change, 
here spoken of under the title of "coming to Christ." 



REV. THOMAS B. HANNA. 121 

It is scarcely necessary to observe that, by this phrase, 
our Lord just intended the work of conversion. Thus 
that change is designated throughout the Scriptures. It 
is just a sinner's being convinced of his sinfulness and 
misery — his helplessness and hopelessness in himself, and, 
under that conviction, being brought to fly to Jesus as 
his Saviour, and fix all his hopes on him. 

This change, we remark further, in general, is entirely 
a spiritual one. It does not consist in any mere outward 
or physical acts, but in the exercises and emotions of the 
mind and heart. And it is important to bear this fact 
in mind, in order that we may understand why it is, that 
man is so utterly unable to accomplish this change on 
himself. Were conversion simply a change of conduct, 
— a reformation of outward manners — the language of 
our text would not be applicable. For Scripture and ob- 
servation both convince us that men may change their 
outward conduct, without having enjoyed any special in- 
terposition of divine grace. But the change here spoken 
of is one of a spiritual nature. It is a change of heart — 
a renovation of the soul, or moral nature — a transforma- 
tion of all the powers and tendencies of the mind. By 
coming to him, our Lord evidently did not and could not 
mean a mere approaching to him, as a bodily attendant, 
during the days of his personal ministry; for thousands, 
doubtless, did this who were drawn by curiosity — by ma- 
liciousness — in short, by any thing else than the drawing 
of the Father, here spoken of. This language, evidently, 
must be interpreted spiritually as expressive of those 
moral sentiments and feelings which ought to be cherished 
by the sinner towards the Saviour. In other words, it is 
chiefly the act of faith in Christ, which is thus designated. 
To define it more particularly, we remark, 

1. That coming to Christ implies a conviction of our 
natural estrangement from Gf-od, and of the misery of 
that condition. Our Lord presents himself to us, in the 
gospel, as the way to the Father, and it is in this cha- 
racter that he invites us to come to him. He reveals 
himself as a Mediator, through whose merits and inter- 
cession we may return to God, and find acceptance. But 
in order that we may be disposed to avail ourselves of 



122 SERMONS OF 

this privilege, it is evidently necessary that we feel that 
we are, by nature, strangers to God — that we are rebels, 
and enemies to him, and regarded by him as such. If 
we were not convinced of our distance from God, and of 
the unhappiness of that condition, we could not appreciate 
or accept the offers of Christ, to restore us to his favour. 
Nor could we appreciate or avail ourselves of such offers 
— even though we knew we were without God, unless we 
felt the positive misery of that condition. No one will 
thank you for a remedy, who is not conscious of a disease. 
We must therefore know, not only that we are diseased 
with sin, but also that that disease is deadly, before we 
can be brought to come to Christ for salvation. 

And here lies one of the first and greatest difficulties 
in the way of the sinner's conversion. His sins have 
blinded his eyes, and deadened all his moral sensibilities ; 
so that, although he is actually perishing eternally, under 
the influence of sin, he is wholly unconscious of the fact. 
He sees not that sin has robbed him of all his moral 
beauty, by erasing the image of God from his soul. He 
sees not that sin has deprived him of his title to eternal 
life. He feels not that sin, like a venomous serpent, is 
gnawing his vitals, and infusing a mortal poison into the 
life-blood of his soul. These things, however, he must 
know, or he will not, cannot come to Jesus Christ. It 
is his office to save sinners, and to save them from sin.- 
But surely they who discern neither danger in the state, 
nor deformity in the character of a sinner, who roll sin 
as a sweet morsel under their tongues — will not, while 
under the influence of such views, look upon the gospel 
salvation as any favour. The first work, therefore, of 
the Spirit of God, in drawing sinners to Christ, is to con- 
vince them of sin. Until this is done, not one will ever 
come to him for salvation. 

2. Coming to Christ implies a conviction of our own 
inability to save ourselves. As long as the sinner cherishes 
the delusion, that he can, by his own efforts, provide for 
himself the salvation he needs, — so long he is utterly in- 
different to the calls of the Saviour to come to him. 
Naturally inclined, as men are, to cherish exalted views 
of their own ability, and to seek their own glory in all 



REV. THOMAS 13. HANNA. 123 

they undertake — a conviction of their lost and miserable 
condition, by nature, in the first instance, only excites 
them to earnest and laborious exertions to save them- 
selves. In order, then, to bring the sinner to Christ for 
salvation, another step in the process of conviction must 
be taken. He must be brought to see that he is not 
only guilty and miserable, but also helpless. He must 
be convinced that there are difficulties in the way of his 
salvation, which he, of himself, is utterly incompetent to 
remove. He must be convinced that, by the fall, he has 
lost all moral power — that he is, by nature, dead in tres- 
passes and sins, and that, consequently, without Christ, 
he can do nothing. Let him be convinced of these things 
— and then hold up before his view the nature and extent 
of the work to be accomplished, in order to his salvation 
— let him understand the fearful nature of that penalty 
which the law requires of him, as an expiation of his just 
sins — let him realize the perfection of that obedience to 
the law which he must render for the future — let him 
understand and realize these things, and then he is pre- 
pared to apply to some other Saviour. But until he is 
thus convinced of his own helplessness, he will not come 
to Christ. He will labour in his own strength, and finally 
perish in his misery. 

3. Coming to Christ implies a recognition of Jiim as a 
Saviour adapted to our necessities. To induce any one 
to apply to a deliverer, for relief in time of trouble, it is 
evidently not only necessary that he be convinced of his 
misery and helplessness, but also of the ability and wil- 
lingness of the proposed deliverer to afford that relief. 
This conviction, accordingly, constitutes an essential 
item in the exercise of coming to Christ. The sinner 
must be brought to recognise him as a Saviour who is 
adapted to his necessities, before he will come to him for 
salvation. Aroused to a sense of the immense importance 
of being saved, and the fearful consequences of trusting 
a vain, false confidence, the sinner who is under the in- 
fluence of the Spirit cannot be persuaded to embrace 
any plan of salvation, until he is convinced of its exact 
adaptation to his wants, and of its entire reliability. This 
conviction takes possession of his mind, in regard to the 



124 SERMONS OF 

Lord Jesus Christ. He sees him declared by the word 
of God an all-sufficient Saviour. He sees him there 
represented as invested with all the attributes and powers 
necessary to enable him to save to the uttermost, and as 
having already accomplished every thing necessary to 
this result. He hears the testimony of all who, in like 
circumstances with himself, have tested his saving ability; 
and that testimony is, that none who put their trust in 
him are ever put to shame. He is therefore convinced 
that Jesus Christ is the very Saviour he needs. He re- 
cognises him, with cordiality and delight, as the rock of 
his salvation, and says, with regard to the gracious 
covenant in which he is revealed and offered, "It is all 
my salvation and all my desire." 

4. Coming to Christ implies an unreserved commitment 
of ourselves and all our interests into his hands — a trust- 
ing on him alone for salvation. Convinced of his own 
misery and helplessness, and recognising Christ as the 
suitable, and the only suitable Saviour, the sinner finds 
nothing else practicable but to roll his burdens on him. 
The views which he has had of himself and of Christ, 
leave him no alternative. "Lord, to whom shall I go? 
thou hast the words of eternal life." Renouncing all 
self-dependence — all trust in his own merits and ability 
— all confidence in the vain refuges of the world — he re- 
poses all his hopes on his Almighty Saviour. Henceforth 
he goes in the strength of the Lord God, making men- 
tion of his righteousness, even of his only. Henceforth 
he glories only in the cross of Christ. " God forbid that 
I should glory save in the cross of our Lord Jesus Christ." 
And while the sinner thus comes to Christ, in the way 
of fixing all his trust upon him, he, at the same time, 
yields himself to his service. He feels that he is not his 
own. "To him to live is Christ." The love of Christ 
constrains him to live unto him who died for him and 
rose again. 

Such is coming to Christ: — a spiritual exercise, in 
which the sinner bases all his hopes of salvation on Him 
and consecrates himself unreservedly to His service. 

II. The second general point presented in the text is 
the sinner s inability of himself to come to Christ. u No 
man can come to me, except the Father -who hath sent me 



REV. THOMAS B. UANNA. 125 

draw him." And here we remark, in general, that this 
inability is obviously of a moral or spiritual nature. It 
consists in the want of those moral sentiments which are 
essential to induce any one to come to Christ. It, of 
course, does not consist in the want of any physical abi- 
lity to perform the outward acts of duty incumbent upon 
us. For this ability exists in all moral agents. But we 
have already said that coming to Christ is not a mere 
outward or physical act ; it does not consist in the mere 
attendance on certain outward forms of duty. It is an 
internal, spiritual exercise. But mere physical ability 
is not adequate to the performance of a spiritual act. 
Strength of body, for example, will not produce love to 
God, faith, or any other moral sentiment. There must 
be spiritual ability to enable us to perform a spiritual 
act. Now it is the want of this spiritual ability that is 
charged against the sinner. Physical power he has, 
sufficient for the performance of all the ordinary duties 
incumbent on him, as to their outward form. But he 
lacks entirely the moral power which is necessary to enable 
him to believe, and to exercise those other spiritual senti- 
ments which God requires. 

This moral inability is by many ascribed wholly to the 
will of the sinner. And the reason why the sinner can- 
not come, is supposed by such to be, simply because he 
will not. And the language of our Lord, in another in- 
stance, seems to countenance this: — "Ye will not come 
to me that ye might have life." While, however, we may 
regard the great and ultimate difficulty, in the way of 
the sinner's conversion, as consisting in his unwillingness, 
it must at the same time be remembered that it is owing 
to a deficiency in the other faculties of the soul, that he 
is thus unwilling. The will is always under the control 
of the understanding and the affections. It is, properly, 
just the executive principle of the mind — that by which 
the dictates of the understanding and affections are car- 
ried out. Of course, then, if the will be wholly averse 
to the exercise of faith in Christ, it must be owing to some 
deficiency in the other faculties. For if the understand- 
ing and affections both harmonized with the duty of be- 
lieving in Christ, the will could not but acquiesce. 
12 



126 SERMONS OF 

We find the unbelief of sinners frequently ascribed, in 
the scripture, to the blindness of their minds and the 
hardness of their hearts. They do not know Christ — 
they have no spiritual discernment, by which to perceive 
his excellencies as a Saviour, and so they cannot come to 
him. Thus the apostle accounts for the unbelief of some. 
1 Cor. ii. 14 : "The natural man receiveth not the things 
of the Spirit of God, they are foolishness to him ; neither 
can he know them, because they are spiritually discerned." 
Again, their hearts are averse to the Saviour — their 
depraved affections constantly incline them to reject him, 
and to prefer the service and pleasures of sin. Thus, our 
Lord accounts for the unbelief of sinners in his day. 
John iii. 19: "This is the condemnation, that light is 
come into the world, and men loved darkness rather than 
light, because their deeds were evil." 

While, then, we admit that the great difficulty in the 
way of the conversion of the sinner lies in his own will, 
and that he cannot come to Christ simply because he will 
not, it must also be borne in mind that this determina- 
tion of the will is no mere caprice, which may be reversed 
at pleasure, but is a firm and established determination, re- 
sulting necessarily from the state of the other faculties, 
and incapable of being changed, unless those other facul- 
ties be first renewed. As long as the understanding is 
blinded, and the heart hardened, through the deceitfulness 
of sin, so long the will is necessarily averse to coming to 
Christ; and in a moral sense it is absolutely true that 
the sinner cannot come. 

Such then is the character of the natural heart every 
where. It is depraved and vitiated by sin, so that it is 
utterly incapable, in itself, of exercising the first believ- 
ing emotion in reference to the Saviour. This, be it ob- 
served, is the universal fact — "No man can come," £c. 
There may be differences among men as to mental and 
moral power, but here is an act which is alike beyond 
the reach of all. It is a characteristic of human nature, 
and applies to that nature wherever it is found. u JVo man 
can come unto me." 

And if we ask any further evidence of the truth of this de- 
claration, than that which the text affords, we may find it in 



REV. THOMAS B. HANNA. 127 

many other passages. "Ye are saved by grace, through 
faith, and that not of yourselves — it is the gift of God:" 
Eph. ii. 8. Faith is synonymous with coming to Christ. 
The ability to exercise this faith is said to be, not of our- 
selves, but of God — in other words, we, of ourselves, 
cannot believe. Again, we are told, Rom. viii. 7, that 
"the carnal mind is not subject to the law of God, nei- 
ther indeed can be." But the law requires faith ; to this the 
carnal mind cannot be subject — cannot believe. " With- 
out me," says our Lord, "ye can do nothing." Of course 
the ability of believing, then, is foreign to the sinner 
himself. 

From these and numerous similar declarations, it is 
apparent that the sinner, in himself, is utterly helpless. 
Not only can he not work out a salvation for himself, 
but he cannot even, of his own power, avail himself of 
the salvation offered. He can neither save himself, nor 
can he come to Christ. 

What use then, it may be said, can there be in the 
sinner's troubling himself about salvation, since he is so 
utterly unable to do any thing to obtain it ? And why 
offer this salvation to sinners, if they possess no power 
to receive it? We answer, man is indeed helpless in 
himself, but his case is not therefore hopeless. He can- 
not indeed of himself, come to Christ ; yet there is ,an 
influence provided which will accomplish this. The Fa- 
ther draios. 

III. The nature of this influence, on the part of the 
Father, will constitute the third and last topic of discus- 
sion. " No man can come unto me, except the Father who 
hath sent me draw him.'" We need scarcely remark 
that this drawing of the Father is a spiritual influence ex- 
erted on the soul. No other kind of drawing would meet 
the wants of the sinner. The act which he is called to 
perform is of a spiritual nature — his own inability is in 
regard to spiritual power. He must therefore be drawn 
spiritually. 

It will be farther observed that this influence is rather of 
an attractive than of a compulsory nature. The sinner is 
drawn to Christ, by the Father — not driven. The influ- 
ence exerted is of a persuasive, inclining nature. It 



128 SERMONS OF 

consists in a presentation to the mind of the attractive- 
ness of the Saviour, of his suitableness and importance 
to us, and of his willingness to save us. It is a drawing 
with the cords of love ; a sweet, yet irresistible constraint 
which induces the sinner cordially to fall in with the gos- 
pel offers. The influence of God in drawing the sinner 
to Christ must not therefore be regarded as interfering, 
in the least, with his free agency. It is not a compulso- 
ry influence which drives the sinner to Christ in spite 
of his unwillingness. It comes to him, on the contrary, 
as a mild and gentle argument, persuading and constrain- 
ing him to embrace Christ with cordiality and affection. 
And the sinner under this influence accordingly does so 
with the most entire willingness. "Thy people shall be 
willing in the day of thy power." Observe there is power 
exerted to bring Christ's people to him; yet that power 
is exerted, not to bring them against their wills, but to 
make them willing. The interposing influence of God, 
therefore, in bringing sinners to Christ, can no more be 
said to destroy their free agency, than the same could be 
said of any other influence by which the minds of men 
are changed with the concurrence of the will. 

To define this divine influence more particularly, we 
observe that the immediate agent in it is the Spirit, and 
that the change which it produces is the same as that 
which is usually termed conversion, regeneration, or effec- 
tual calling. It consists, in general, in three things, — 
the enlightenment of the understanding, the sanctifica- 
tion of the affections, and the renewal of the will. 

1. The first step, then, in this process, is the illumi- 
nation of the understanding. We have said that one of 
the chief obstacles which prevents the sinner from coming 
to Christ of himself, is his ignorance or blindness of mind. 
His mind is blinded and deluded through the deceitful- 
ness of sin, so that he cannot perceive the excellence 
and comeliness of Jesus as a Saviour, and consequently 
feels no disposition to come to him. To draw him to 
Christ, then, evidently requires, in the first instance, the 
removal of this obstacle. The mind of the sinner must 
first be enlightened in the knowledge of Christ; he must 
be enabled, to some extent, to perceive and comprehend 



REV. THOMAS B. IIANNA. 129 

Lis excellence, before he can cordially come to him for 
salvation. Accordingly this drawing of the Father is 
explained by our Lord, in the context, to consist chiefly 
in this spiritual illumination. After asserting the ne- 
cessity of the Father's drawing sinners, in order to bring 
them to himself, he adds, in the next verse, as a proof 
of his assertion, a quotation from the Old Testament 
scriptures, — " And they shall be all taught of Gf-od. 77 This 
teaching, then, is one of the first means by which God 
brings the sinner to Christ. He convinces him, by his 
word and Spirit, of his lost and undone condition by na- 
ture — of his absolute helplessness in himself — and of the 
excellence and suitableness, to his necessities, of Jesus 
Christ as a Saviour. Having enlightened his darkened 
understanding as to these important points, the way is 
open for his immediate acceptance of the offers of sal- 
vation. "They that know thy name, 77 says the psalmist, 
"shall put their trust in thee." Our Lord speaks of such 
knowledge as the earnest and assurance of salvation. 
" This is life eternal, that they might know thee, the only 
true God, and Jesus Christ, whom thou hast sent." 

Thus the first step in the conversion of the sinner is 
the communication of light. He is taught savingly and 
effectually, by the word and Spirit of God, to know him- 
self — his nature, duty, and destiny, and Christ Jesus, in 
all his attractiveness and excellence. We find believers 
thus explaining the change which has been wrought upon 
them — " God, who commanded the light to shine out of 
darkness, hath shined into our hearts, to give the light of 
the knowledge of the glory of God, in the face of Jesus 
Christ." 

2. God draws sinners to Christ by renewing and sanc- 
tifying their affections. The hardness of the heart, we 
have seen, is another of the principal difficulties which 
lie in the way of the sinner's conversion. He is not only 
without light as to divine things, but he hates the light, 
and if left to himself, will not come to it. His carnal 
mind is enmity against God. No matter how much theo- 
retical knowledge he may possess, his affections, his de- 
praved inclinations and desires, overrule all the dictates 
of his better judgment, and prevent him from coming to 
12* 



130 SERMONS OF 

Christ. Hence, God, in order to draw sinners to Christ, 
must not only operate on the understanding, but also on 
the heart ; he must not only give light, but love. And 
this, accordingly, he promises: "A new heart will I give 
you, and a right spirit will I put within you; and I will 
take away the stony heart out of your flesh, and I will 
give you a heart of flesh." Thus he not only enlightens 
the mind in the knowledge of Christ, but he also renews 
the affections, and prepares them for embracing him. To 
all sinners, in their natural condition, Jesus Christ is as a 
root out of dry ground, having neither form, nor comeli- 
ness, nor beauty, on account of which he should be desired. 
But when the influence of God, through the Spirit, is 
exerted upon them, to bring them to him, then he at once be- 
comes, in their eyes, altogether lovely, the chief among ten 
thousand. Then their hearts are ravished with his beauty, 
and, henceforth, they count all things else but loss, for 
the excellency of his knowledge. 

3. God draws the sinner to Christ by transforming 
his will. The will, we have already said, constitutes the 
ultimate obstacle in the way of the sinner's conversion. 
Whatever other difficulties may exist, this constitutes, at 
all times, the immediately preventing obstacle : "Ye will 
not come to me, that ye might have life." This faculty 
of the soul, therefore, must also be renewed, before the 
sinner is prepared to come to Christ. The promise is — 
"Thy people shall be willing, in the day of thy power." 
Not only shall they be taught of God, and thus made 
theoretically acquainted with the Saviour, in all his ex- 
cellence and loveliness, not only shall their depraved affec- 
tions be renewed and sanctified, and they thus rendered 
capable of appreciating and loving him, but their wills 
also shall be brought, by the same divine influence, to an 
actual determination in his favour, and immediately they 
shall resolve, and act upon the resolution, to come to him 
with all their heart, and base upon him all their hopes of 
salvation. 

Thus the divine influence completes the work. It acts 
efficiently upon all the faculties of the soul, and enables 
and disposes them all to unite in the sincere and earnest 
exercise of faith upon the Son of God. It first pre- 



! 



REV. THOMAS B. BANNA. 131 

pares the way by the illumination of the understanding, 
and then by the renewal of the affections, and finally 
completes the work by actually disposing the will to ac- 
quiesce in the Saviour's gracious offers. 

Thus the Father draws, not compulsorily, but by a 
sweetly constraining influence, which gently harmonizes 
all the powers of the soul in obedience to His will. Mys- 
terious is this influence in its nature, yet none the less 
real : " The wind bloweth where it listeth, and thou hearest 
the sound thereof, but canst not tell whence it cometh, and 
whither it goeth; so is every one that is born of the 
Spirit." And it is essential. Without it, no man can 
come to Christ. "Except a man be born again, he can- 
not see the kingdom of God." 

Learn, 1. How helpless man is. Not therefore ab- 
solved from obligation to effort. The man with a withered 
hand, &c. 

2. The importance of cherishing a deep sense of our 
dependence on God. 

3. The necessity of seeking help from God. 



SERMON VI. 

CONTENDING FOR THE FAITH. 

Jude 3. ie Earnestly contend for the faith once delivered to the saints." 

There is perhaps no attitude or character in which the 
saints of God are more frequently represented, in scrip- 
ture, than that of soldiers, or persons engaged in an 
active, earnest contest. While it is true that the gospel in- 
culcates a universal sentiment of love and kindness to- 
wards all, enjoining upon its subjects to live peaceably 
with all men, and rebuking and denouncing, in the most 
emphatic manner, all angry and hostile passions, at the 
same time, it uniformly represents the Christian as en- 
gaged in a warfare, from which he may not, and must 
not, seek to be relieved. "Fight the good fight of faith," 
is one of its great injunctions, the obligation of which ex- 
tends to every disciple of Christ. The nature and cha- 



132 SERMONS OF 

racter of this warfare, however, are distinctly pointed out, 
and are essentially different from that carnal warfare and 
contention which are every where so clearly denounced. 
It is a fight of faith — a spiritual warfare — a contention 
in which all our objects and ends, all our weapons, all our 
efforts and exertions, must be of a spiritual, heavenly 
character. "The weapons of our warfare," says the 
apostle, " are not carnal, but mighty through God, to the 
pulling down of strongholds." "For we wrestle not 
against flesh and blood, but against principalities, against 
powers, against the rulers of the darkness of this world, 
against spiritual wickedness in high places." 

Spiritual, however, as this warfare is, it is none the less 
a warfare. It is a position in which enemies are to be 
met — enemies, varied, numerous, and powerful — a posi- 
tion requiring of us a firm, unflinching defence of im- 
portant posts against all assaults, and a position in which 
offensive attacks are required of us, against all the strong- 
holds and fortresses of the enemy. Let no one imagine 
that the Christian life is one of inactivity, or slothful re- 
pose. On the contrary, it is one requiring constant and 
untiring activity. Every Christian is a soldier for Jesus 
Christ, enlisted in his cause, against all his enemies, and 
bound by every tie of obligation to his Lord to fight con- 
stantly and earnestly for the maintenance of his cause. 

The enemies with whom the Christian, in this warfare, 
is called to contend, are, as we have already remarked, 
numerous and varied in their character. They embrace 
all varieties of spiritual opposition, from the great enemy, 
the prince of darkness, down through all the grades of 
errorists and irreligionists in the world, to the remaining 
corruptions which still struggle in his own heart, against 
the obedience of Christ. And with all these enemies we 
must meet and contend ; for they are all equally enlisted 
against that cause which we are engaged to defend. 

One of the forms of this opposition to the cause of 
Christ, which we have mentioned, is that maintained by 
errorists and irreligionists in the world; and there is 
perhaps none against which the Christian is called more 
earnestly to contend. The opposition of these enemies 
being directed against the very basis of the Christian 



REV. THOMAS B. IIANNA. 133 

system, and calculated, if carried out, to overturn the 
whole structure, it becomes important, if we would defend 
the cause of Christ, that they should be met and resisted. 
And moreover, these enemies being open and public in 
their operations, and not, like others, involved in dark- 
ness, the path of duty, in reference to them, becomes* 
more clear and distinct, and the obligation more impera- 
tive. Accordingly our attention is frequently directed 
to these enemies in the Scriptures, and we are exhorted 
earnestly to contend against them. 

It is to this peculiar form of the Christian warfare 
that the apostle evidently refers in our text. He repre- 
sents the matter of our contention as the faith — the doc- 
trines and truths of the gospel. These truths or doctrines 
he represents as having been denied or perverted by ene- 
mies, and therefore he enjoins, upon the saints whom he 
addresses, the duty of resisting these enemies, and, in 
opposition to them, contending earnestly for the truth. 

It is supposed, (and indeed the epistle itself indicates 
it,) that this brief epistle was written at a time when 
various errors were widely prevalent in the church; when 
false and heretical teachers were busily engaged in dis- 
seminating error, and endeavouring to overthrow the 
faith of the gospel. Accordingly the apostle refers to 
this circumstance in the verse succeeding our text, giving 
it as the reason why he thought it necessary to write this 
epistle; verse 4th: "For there are certain men crept 
in unawares, who were before of old ordained to this con- 
demnation, ungodly men, turning the grace of our God 
into lasciviousness, and denying the only Lord God, and 
our Lord Jesus Christ." It is not easy now to determine 
who these errorists were, or what peculiar forms of error 
they held. Suffice it to say, however, their opinions and 
teachings, whatever they were, were contrary to "the 
faith once delivered to the saints." This circumstance 
was sufficient to induce the apostle to raise his warning 
voice against them, and to exhort Christians to resist and 
contend against their errors. And his exhortation is evi- 
dently as applicable to the church at the present day, as 
at any former period. The circumstance on which it was 
based still exists. The faith once delivered to the saints 



134 SERMONS OF 

is controverted and perverted; enemies yet exist, even 
in the pale of the visible church; every variety of effort 
is exerted to overthrow the faith of the gospel. Under 
such circumstances it becomes the duty of the church, 
and of believers individually, to contend, and contend 
earnestly, for the faith once delivered to the saints. Thus 
only can it be maintained pure and entire. 

Two topics, in general, demand our attention in the 
words before us. 

I. What is this faith once delivered to the saints ? 

II. Our duty in reference to it — " earnestly contend" 
I. We shall endeavour to illustrate briefly the subject 

matter of this contention. 

1. We remark, in general, that it is truth — doctrines 
or principles which are to be believed. The term faith 
is used in a variety of senses in the Scriptures. Its 
more common signification is, that act of the soul by 
which the doctrines of the gospel are received and em- 
braced. But the term is also frequently used in an ob- 
jective sense, to denote the thing believed. Thus we are 
told (Gal. i. 23,) that Paul "preached the faith which 
once he destroyed" — that is, he maintained and defended 
the truths he once opposed. In this sense the term is 
frequently used, and in this sense it is to be understood 
in our text. It refers to those truths or doctrines which 
are the proper objects of faith; which are worthy to be 
received and believed. 

The first idea, then, contained in this representation of 
the matter for which we are to contend, is that it is doc- 
trinal truth. It is a very popular opinion, at the present 
day, that the reception and maintenance of correct theo- 
ries or opinions in reference to matters of religion is a 
matter of but little importance, or, as it is frequently ex- 
pressed, that it matters little what a man believes, if his 
practice be correct. But this opinion is both absurd in 
itself and pernicious in its effects. It overlooks or dis- 
regards a great first principle, which may be regarded as 
an axiom in morals — that correct principles are the es- 
sential basis of correct practice. No man's conduct was 
ever really better than his principles. For what is con- 
duct or practice, but the external representation, the 



REV. THOMAS B. IlANNA. 135 

visible effect of motives and principles within? A man 
may indeed act the hypocrite— assume an external sanc- 
tity, while his heart is corrupt, but no one will contend 
for such conduct* A good, honest, consistent, external 
practice, however, is uniformly the result of correct doc- 
trinal principles received and embraced. We do not say, 
indeed, that correct theories will always produce correct 
practice. They may be, and too .often are, inoperative, 
existing only in the head, and affecting not the life. But 
we do assert that they are essential to it — that without 
them, the life and conduct cannot be correct. 

We need not detain to confirm this truth by argument. 
Every one, at all acquainted with the nature of the hu- 
man mind, and with the connexion which exists between 
the will, determining our actions, and the actions them- 
selves, must see the necessity of that will being under 
the control of correct moral principles, in order that the 
actions which it determines may be correct. They are 
as essential to external morality as the purity of the 
fountain is to the clearness of its streams. Hence the 
frequency and urgency with which the Scriptures enforce 
upon us the duty of receiving and believing the truth. 
Their great ultimate object is to correct the morals of 
mankind, to promote external holiness, but they would 
effect it through the medium of the heart and conscience. 
They endeavour, in the first place, to enlighten the un- 
derstanding with doctrinal knowledge; then to bring this 
knowledge to bear upon the heart and conscience, and 
thus to operate on the will, causing it to determine the 
conduct of the individual accordingly. And a morality 
thus produced is genuine ; is permanent. But in no other 
way can such morality be produced. 

We are, then, to contend for truth — to endeavour to 
maintain doctrinal truth in its purity ; for it is the great 
instrument of God in sanctifying sinners. " Sanctify 
them through thy truth.'" 

2. Gospel truth — "once delivered to the saints." This 
expression seems to be thrown in to define, more particu- 
larly, what faith, or what truth it is, we are to receive, 
and for which we are to contend. It is not merely any 
doctrine or principle which may be true in itself, or which 



136 SEllMCLVS UF 

we may judge worthy of being believed; but it is "that 
form of doctrine which was delivered us." As it is for 
Christ that we are. to contend, it evidently belongs to him 
to fix the objects for which we are to contend. This he 
has done, by delivering to us, in his word, a complete 
system of truth — a statement of all the doctrines and 
principles which he would have us believe and maintain. 
This is the faith once delivered to the saints, as the ban- 
ner under which, and in defence of which, they were to 
fight; and it was once delivered, to intimate that it is 
complete — a system to which nothing is to be added, and 
from which nothing is to be taken away. In our con- 
tending for truth, this is our rule or standard — the doc- 
trines and precepts of the word of God. We are not at 
liberty to make our own terms. In contending in behalf 
of our sovereign, we must contend for those objects which 
he has set before us ; we are not at liberty to adopt prin- 
ciples or make issues upon our own discretion. This is 
a principle so obvious that it needs no illustration. What 
would we think of an army sent out by their sovereign, 
with certain specific instructions, as the objects for which 
they should fight, who would disregard their instructions, 
and make for themselves other issues with the enemy? 
Such soldiers would evidently expose themselves to the 
wrath of their sovereign. And similar is the conduct of 
the church of Christ, and similar will be the result, when 
she transcends his instructions, and, passing over the faith 
delivered to the saints, assumes and contends for any 
other principle, not contained therein. "In vain," says 
our Lord, " do they worship me, teaching for doctrines 
the commandments of men." The opinions of men must 
have no place in fixing the terms of this 4 contest for truth. 
"What saith the scriptures?" or, "what doth the Lord 
our God require of us ? " are the only questions we are 
to ask in reference to the matter. Wherever, then, a 
principle or practice is assumed and contended for, not 
founded on this rule, it is unwarranted, and the contend- 
ing, according to the decision of our Lord himself, is wor- 
shipping him in vain. " To the law, and to the testi- 
mony, if they speak not according to this word, it is be- 
cause there is no light in them." 



REV. THOMAS B. HANNA. 137 

3. It includes the whole truth. Whatever belongs to 
the faith once delivered to the saints is, according to the 
injunction of our text, to be contended for, and main- 
tained. The apostle makes no distinction between smaller 
and greater truths — requiring us to contend earnestly for 
the one, and indifferently for the other ; but he includes all 
in the same injunction. And there is no ground for any 
such distinction. They may indeed differ as to relative 
importance, but as to their obligations on us, they are 
identical. They are all the commands of the same God, 
and enforced by the same authority. 

We are not at liberty, therefore, for the sake of accom- 
plishing any other object, ever to suppress, or refuse to 
contend for any truth contained in the faith once de- 
livered to the saints. The same obligation which binds 
us to maintain one, extends to all. The same command 
enforces them, and the same results are involved in them, 
the glory of God, and the good of men. The principle 
laid down by the apostle James will apply to this subject 
as well as to any other: " Whosoever shall keep the whole 
law, and yet offend in one point, he is guilty of all." That 
is, applying it to the case in hand, whosoever shall main- 
tain the whole truth of God, failing wilfully and knowingly 
in one point, is guilty of all. He has slighted the au- 
thority by which all are sustained. Our Lord describes 
his friends as those who do whatsoever he commands them ; 
and this evidently applies as well to their belief and main- 
tenance of his truth, as to their practice of his precepts. 
The apostle Paul describes the character of a faithful 
witness for Christ, when he asserts, in regard to himself, 
that he had not shunned to declare all the counsel of 
God; and it wasonly in so doing, that he, as a minister 
of the gospel, could claim to be free from the blood of 
souls. 

We learn, then, from these declarations, that, in con- 
tending for the faith once delivered to the saints, the 
whole truth of God demands our attention : no part is to 
be set aside as useless or unimportant. 

Again ; in contending for these truths, we must have 
respect to their relative importance and seasonableness. 
All truths do not require the same effort to maintain 
13 



138 SERMONS OF 

them ; nor do the same truths at all times. When a 
truth is particularly opposed, it requires particular de- 
fence. The present truth — that which circumstances 
render specially important nozv> must have the primary 
place in our defence. Rightly dividing the word of truth 
is a duty not to be overlooked. 

II. Our duty, in reference to this faith — " Earnestly 
contend" &c. It is implied, in this exhortation, that 
there is opposition to the truth. "Were this not the case, 
there "would be no propriety in the exhortation. It would 
be absurd to enjoin contention for a truth which is uni- 
versally admitted and received. But this is not the case 
with any of the truths contained in the faith once de- 
livered to the saints. All of them have their enemies. 
All are, by one class or another, perverted and denied. 
In order, then, that the truth may be maintained in its 
purity, it becomes necessary that its friends earnestly 
contend for it, that they meet and steadfastly resist all 
the efforts of its enemies, either to overthrow or pervert 
it. Accordingly the apostle states the circumstance, that 
opposition exists, as the basis or reason of his exhorta- 
tion: v. 4, "For there are .certain men crept in una- 
wares," &c. 

In order that we may understand the duty here en- 
joined upon us, three general topics require our conside- 
ration. 1. Some things pre-supposed or implied. 2. 
The means by which we are to contend; and 3. The 
manner. 

Some things pre-supposed. 

1. The exhortation pre-supposes that we know the 
truth. Personal knowledge of the truth is essentially 
pre-requisite to any proper contending for it. It will be 
remembered that this contest is a spiritual one ; it is one 
which is to be maintained, not by carnal weapons, but by 
argument. It is by the exhibition, the manifestation of 
the truth, and the maintenance of it by reason and the 
word of God, that we are to contend. The weapon put 
into our hands is the sword of the Spirit, the word of 
God. Now to wield this weapon aright, we must evidently 
have an accurate acquaintance with it. "Without such 
knowledge, we must, as the apostle expresses it, " Fight 



REV. THOMAS B. HANNA. 139 

as one that beateth the air." Knowledge is necessary 
to enable us to understand our own position ; to know for 
what we are contending ; to understand the position and 
efforts of the enemies of the truth ; and to be prepared 
to meet them, and to enable us to properly use those 
means of defence which God has given us. And without 
such knowledge, it is evidently worse than useless for an 
individual to attempt to maintain the truth. His igno- 
rance will necessarily involve him in shameful defeat. 
The apostle speaks in terms of honest indignation of 
some who desired to be teachers of the law, and public 
contenders for the faith, yet understanding not what they 
said, nor whereof they affirmed. Our Saviour's exhorta- 
tion is, "Search the scriptures." If you would contend 
for the truth, make yourself acquainted with it; if you 
would know it, search the scriptures. They contain the 
faith once delivered to the saints. Examine them, there- 
fore, diligently, that you may intelligently contend for it. 

2. Faith is pre-supposed. The Christian warfare is 
expressly termed a fight of faith; and that, not only to 
intimate that the matter in dispute is the faith, but also 
that the combatants are actuated by the spirit of faith. 
It is because they have believed the truth, and embraced 
it, that they engage in its defence. " We, having the 
same spirit of faith," says the apostle, "according as it is 
written, I believed, and therefore have I spoken, we also 
believe, and therefore speak." And it is only when our 
contending for the truth is founded on the previous re- 
ception and belief of it, that it is recognised as accept- 
able. "Without faith it is impossible to please God." 
"Whatsoever is not of faith is sin." To contend for a 
truth we do not ourselves believe is rank hypocrisy. 
Surely no one could offer such service to God with any 
hope of acceptance. To contend properly for the truth, 
therefore, it is not only necessary that we know it, but 
also that we believe it ; that we receive and embrace it as 
the truth; that we be able to say, in justification of our 
contending, "I believed, and therefore have I spoken." 

3. It is pre-supposed that we value and love the truth. 
Truth is often known and believed, and yet esteemed as 
of but little or no importance. Those who regard it thus 
evidently cannot and will not earnestly contend for it. 



140 SERMONS OF 

They may indeed embrace it, and uphold it against 
error, but if they are not actuated by love to the truth 
itself, their contending will be but a mere hypocritical 
formality. It is impossible for an individual to contend 
earnestly and sincerely for a matter in which he feels no 
interest. To fulfil the exhortation of the text, then, we 
must previously have received, not only the truth, but the 
love of it. We must be of the number of those who value 
the truth, who estimate it as precious and worthy to be 
contended for. Like the Psalmist, the sentiment of our 
hearts must be, "0 how I love thy law!" "The judg- 
ments of the Lord are true and righteous altogether; 
more to be desired are they than gold, yea, than much 
fine gold ; sweeter also than honey, and the honey-comb." 
Thus estimating the faith, we will have a motive to prompt 
us to contend for it, and will thus be prepared to contend 
earnestly and sincerely. 

II. The ivays or means by which we are to contend. 
When we are about to engage in conflict, it is important 
and necessary to our success that we have a plan of ope- 
rations before us. We must know the method or means 
by which we are to carry on the contest ; otherwise we 
are liable to be involved in confusion and final defeat. 
The means in the present instance are clearly pointed 
out in the word of God, and we have but to examine that 
chart of instruction to ascertain our duty. We propose, 
at present, merely to point out some of the more general 
and important means by which we are required to con- 
tend for the faith. And, 

1. By a public profession., in connexion with the visi- 
ble church. The church is God's organized band of wit- 
nesses. "Ye are my witnesses, saith the Lord," is the 
way in which her character is represented. She was in- 
stituted for this special purpose, to be the depository of 
truth, and by the exhibition of this truth in a public tes- 
timony, to show forth his praise. She is styled "the 
pillar and ground of the truth" — that is, it is upon the 
church as a foundation, that the cause of truth in the 
world is laid, and it is by the faithful maintenance of it, 
on her part, that it is preserved. It is evident from this 
that God designed the church to be his public, organized 



REV. THOMAS B. HANNi. 141 

body of witnesses ; and that to her, in this capacity, is 
committed, in a special manner, the duty of contending 
for the faith. He has given her a banner that it might 
be displayed because of the truth. That banner is her 
judicial testimony, upon which all the truths for which 
she contends are inscribed. When the church maintains 
this character, every individual member is, by his very 
position, a witness for those truths. His connexion with 
the church, maintaining the truth, places him before the 
world as its friend and supporter. 

And it was for this purpose that the church was or- 
ganized, that thus Christ's friends might be marked out, 
distinguished from the world, and known as his witnesses. 
Now one of the ways in which an individual may contend 
for the truth is by connecting himself with this public, 
organized body. Having done so, his very position tes- 
tifies for the truth. The world, knowing the church to 
be the public supporter of the truth, and seeing him as- 
sociated with that church, will recognise in him a believer 
and defender of the faith. Thus an individual may con- 
fess Christ before men, and show that he is not ashamed 
of him or his words. And, in doing so, he contends for 
the faith; as far as the influence of his position goes, it 
is for truth. 

And this is a duty of primary importance. The soldier 
who would fight orderly in his master's cause, will see, 
in the first place, that his name is enrolled in the regular 
army. And similar is the conduct of the consistent sol- 
dier of Christ. He will endeavour to find a name and 
place in the church. 

We might remark further here, that as the church is 
now divided into various branches, differing with regai d 
to what is the truth, it is the duty of every one who would 
contend faithfully, to connect himself with that branch 
which he finds — by a comparison of their standards wiih 
the word of God— most faithfully maintains the truth. 
Connexion with a church which maintains error, or neg- 
lects to maintain any part of the faith, involves us in 
her delinquencies. It becomes every Christian, then, to 
see that his position as a member of any branch of the 
church does not make him a witness for error, or involve 
13* 



142 SERMONS OF 

him in the neglect of any part of the faith once delivered 
to the saints. 

2. By the exertion of our personal influence. What- 
ever influence we can bring to bear for the maintenance 
of the truth, in our private intercourse with our fellow- 
men, in the way of recommending it to their favour, en- 
forcing it on their reception by reason and argument, 
and defending it against the attacks of error, we are re- 
quired, by the injunction of the text, to render. Our 
public position, as members of the visible church, is not 
the only testimony we are to render in behalf of the 
cause of God. Much may be done by individual influ- 
ence — by individuals in their intercourse with others, 
maintaining and enforcing the truth involved in their 
public testimony. The apostle enjoins it on us to " be 
always ready to give an answer to every man that asketh 
us a reason of the hope that is in us, with meekness and 
fear." 

Gospel ministers are required to contend for the faith, 
by faithfully proclaiming it ; declaring the whole counsel 
of God, and enforcing it by all the arguments and mo- 
tives contained in the Scriptures. But they, and all the 
members of the church, may also contend for it by em- 
bracing all suitable opportunities, in their intercourse 
with others, to maintain and exhibit it, in opposition to 
all contrary opinions. And thus will he act who con- 
tends earnestly for the faith. 

3. By our lives and conduct. The exemplification of 
truth, in a holy and consistent life, is perhaps the most 
convincing argument that can be adduced in its favour. 
You may reason by theories, and even demonstrate a 
truth by abstract argument, and yet make no impression. 
In order that truth should take hold of the hearts of 
men, and be cordially received and embraced, it is neces- 
sary, not only that it should be clearly seen to be a 
truth, but also that it be realized as : one of practical 
importance. Men generally require to see some practi- 
cal benefit resulting from the principle or doctrine pro- 
posed to their belief, before they can feel interest enough 
in it, to embrace it with cordiality. According to a very 
natural rule, they judge of doctrines and principles by 



REV. THOMAS B. HANNA. 143 

their fruits. Knowing that a good tree will always bring- 
forth good fruit, and a corrupt tree evil fruit, they look 
to the fruits, the results of doctrines, when they are re- 
ceived, to determine their character. 

It is evident, therefore, that the best recommendation 
we can give to the truths of the gospel is to exemplify 
them in our lives. Let it be seen, by our lives and con- 
duct, that their fruits are good, that they have a practi- 
cal influence for good, and we sustain them with a force 
and power which no abstract argument can exert. If we 
would contend efficiently for the faith, then, we must 
act it out, and exemplify it in our lives. Live what you 
believe, practise what you profess ; thus only will others 
clearly understand the nature and tendency of your 
faith, and realize its excellence. "Let your light so 
shine before men, that they may see your good works, 
and glorify your Father who is in heaven." "Walk 
worthy of the vocation wherewith ye are called." 

III. The manner in which we are to contend. 

1. Earnestly. It is supposed that there is here an 
allusion to the Grecian games, in which the contestors 
were accustomed to strain every nerve, and use every 
exertion to gain the prize. The apostles frequently re- 
fer to these games, for the purpose of illustrating the 
manner in which we should contend for the faith, arguing, 
from the earnestness and zeal with which they laboured 
to obtain corruptible crowns, the way in which we should 
seek an incorruptible. From this representation, we 
learn, in the present instance, that we should contend 
with earnestness and zeal, using all lawful and appropri- 
ate means, and using them with diligence and perseve- 
rance, to obtain our end — the triumph of truth. The 
injunction of the wise man is appropriate to this work — 
"Whatsoever thy hand findeth to do, do it with thy 
might." 

There are two circumstances which enforce this earnest- 
ness. 1. The importance of the work. In the mainte- 
nance and establishment of the truth, are involved the 
glory of God — our salvation — and the interests of a world 
of sinners. Let truth be overthrown, and what will be 
the result? It is the foundation of all our hopes ; if that 



144: SERMONS OF 

foundation be destroyed, what shall we do ? God's glory 
is eclipsed, the interests of a world destroyed. But 
earnestness is necessary, — 2. Because of the difficulty of 
maintaining the truth. It has numerous enemies — strong 
and powerful — ever ready to trample it in the dust. It 
becomes its friends, therefore, to be up and doing — to 
put on the whole armour of God, that they may be able 
to stand in the evil day. 

2. With meekness. It is a mistake to suppose that 
faithfulness in contending for the truth requires harsh- 
ness or severity of manner. Many seem to imagine that, 
to contend earnestly, they must contend with bitterness — 
disregarding all the laws of courtesy and kindness. But 
very different from this is the spirit exhibited and incul- 
cated by the gospel. While a firm, unwavering adherence 
to the truth, and faithful maintenance of it against all 
opposition, are commended and enjoined, meekness, hu- 
mility, and love are, at the same time, required. " The 
servant of the Lord must not strive, but be gentle to all 
men, apt to teach, patient, in meekness instructing those 
that oppose themselves, if peradventure God will give 
them repentance, to the acknowledging of the truth." 
And this instruction applies not only to gospel ministers, 
but to all who contend; Gal. vi. 1: "Brethren, if a man 
be overtaken in a fault, ye who are spiritual restore such 
a one in the spirit of meekness, considering thyself lest 
thou also be tempted." 

3. Believingly — or in the way of trusting in Christ 
for strength. Dependence on Christ for strength is a 
duty enjoined on us at all times. "Without me," says 
Christ, "ye can do nothing." And accordingly we are 
commanded, "Trust in the Lord with all thy heart, and 
lean not unto thine own understanding." The people of 
God are represented as going "up through the wilder- 
ness of this world, leaning on their Beloved," "going 
in the strength of the Lord God, making mention of his 
righteousness." But this exercise is especially required 
in reference to the duty enjoined in the text. "Who 
goeth a warfare at any time on his own charges?" asks 
the apostle. The support of the soldier is derived from 
the master for whom he fights. And so Christians, in 



REV. THOMAS B. IIANNA. 145 

fighting the good fight of faith must depend, for their 
support and reward, on their Master. " Our sufficiency 
is of God." "I can do all things through Christ who 
strengtheneth me." 

4. Perseveringly. "Be thou faithful unto death." 
The limits of this contest are the boundaries of life. 
We are not to suppose our warfare accomplished, till we 
are summoned away from the field by the Master him- 
self. While life remains, our armour must constantly 
be girded on, our banner afloat, and ourselves in readi- 
ness to fight the battles of the Lord. There must be no 
turning back from the conflict. "If any man draw back, 
my soul shall have no pleasure in him." It is recorded 
as an eternal shame to the sons of Ephraim that "being 
armed and carrying bows, they turned back in the day 
of battle." Such will be the conduct of no good soldier 
of Jesus Christ. ' Every such one will fight on, and fight 
ever, until, by the voice of death, his Master bids him 
retire. And only thus can any one hope to receive the 
soldier's reward. "Be thou faithful unto death, and I 
will give thee a crown of life." "He that endureth to 
the end shall be saved." 



SERMON VII. 



CURSE YE MEROZ. 



Judges v. 23. " Curse ye Meroz, said the Angel of the Lord, curse ye Ut- 
terly the inhabitants thereof; because they came not to the help of the 
Lord, to the help of the Lord against the mighty." 

The words of our text, it will be observed, are a part 
of the song of triumph with which Deborah the prophet- 
ess, and Barak the son of Abinoam, celebrated their sig- 
nal victory over the Canaanites. The circumstances of 
this victory were briefly these. The children of Israel, 
on account of their multiplied and aggravated sins against 
God, had been sold by him into the hand of Jabin, king 
of Canaan. Under his iron sceptre they were mightily 
oppressed, we are told, for the space of twenty years. 



146 SERMONS OF 

At the end of that period, however, so intolerable had the 
yoke of his service become, that the unhappy bondsmen 
began earnestly to cry to the Lord for relief; and God, 
ever ready to hear the cries and respond to the prayers 
of the oppressed, heard their cry, and notwithstanding 
their former rebellion against him, and their innumera- 
ble acts of ingratitude, proceeded once more to rescue 
them from their grievous thraldom. 

At this time there was no king in Israel, the people 
being ruled by a succession of judges. This office was 
held at this period by Deborah a prophetess, the wife of 
Lapidoth. To her, therefore, the people came for judg- 
ment; and to her doubtless their complaints were uttered. 
Stirred up by these complaints, and at the same time act- 
ing under the authority of a .direct command from God, 
Deborah undertook the arduous, and to human reason 
apparently hopeless, task of delivering her people from 
their oppressive bondage. Accordingly, to carry out her 
object, she sent for Barak, the captain of her host, and 
delivered to him the commission which she had received 
from God (chap. iv. 6, &c.) " Go and draw toward Mount 
Tabor," &c. To this commission Barak assents, upon con- 
dition that Deborah herself should personally co-operate 
with him in the work. To this condition the prophetess 
agrees, and immediately they set about preparing for the 
important enterprise. The hosts of Israel are gathered 
together, and led out, by Barak and Deborah in company, 
to the field of battle. On the other hand, Sisera, the 
captain of Jabin's hosts, gathered together his nine 
hundred chariots of iron, and all the people that were 
with him, from Harosheth of the Gentiles, to the river 
Kishon. Notwithstanding the vast superiority, however, 
of Sisera's army over that of Barak, both in numbers and 
appointments, the conflict was soon decided in favour of 
the latter. The Lord was upon the side of his people, 
and, we are told, soon discomfited Sisera and all his 
chariots and all his hosts, with the edge of the sword be- 
fore Barak. Thus a great victory was wrought in behalf 
of Israel, and the power of their oppressor was utterly 
broken and destroyed. 

Having accomplished this victory, Deborah and Barak 



REV. THOMAS B. HANNA. 147 

unite in celebrating the event by a song of thanksgiving 
and praise, in which they not only give utterance to their 
own gratitude and joy, but also transmit the record of 
God's doings in their behalf to future generations, for 
the instruction and encouragement of the people of God 
in after times. 

In this song we have in general, — sublime ascriptions 
of praise to God, — a more particular account of his doings 
in behalf of Israel, — honourable notices of the conduct of 
those who were immediately engaged in the conflict, — 
and severe reflections upon some who refused to lend 
their assistance when required. Without entering into a 
particular examination of these different items in the song, 
we confine our attention at present to the last. 

Whilst the conduct of most of the tribes of Israel on 
this occasion was such as to justify the most honourable 
commendation, there were some amongst them who mani- 
fested a cowardice or carelessness which deserved the 
severest reprehension. Whilst Zebulon, and Naphtali, 
Ephraim and Issachar, were with Deborah and Barak, 
fighting valiantly for the Lord, Reuben, Dan and Asher 
were reposing in shameful indolence in their several bor- 
ders. Accordingly the cowardice or recreancy of these 
tribes is held up in the song to merited condemnation. 

Whilst thus noticing the unfaithfulness of these tribes in 
general, the song directs our attention particularly to the 
conduct of the inhabitants of a certain city amongst them, 
and denounces upon them a peculiarly bitter execration ; 
"Curse ye Meroz," &c. What city this Meroz was, or 
where it was situated, or what was the general character 
of its inhabitants, we are not informed. It is mentioned 
in no other place in the Bible, that we are aware of. All 
that can be known about it, therefore, must be derived 
from the brief reference to it here. We may, however, 
evidently infer from the text that it was a city of some 
size and distinction, since considerable help seems to have 
been expected from it. We may also suppose that it was 
situated somewhere near the field of battle. This circum- 
stance would render their recreancy more noticeable, and 
more culpable. Whatever may have been the size or 
situation of this city, however, the reason of the curse 



14$ SERMONS OE 

pronounced upon them is distinctly stated, " They came 
not to the help of the Lord." They had been summoned, 
but they refused (on what grounds we are not told,) and 
were consequently subjected to a grievous curse. This 
curse, it will be observed, was not merely the denuncia- 
tion of Deborah or Barak ; it was commanded by the 
Angel of the Lord. It was therefore an authoritative ex- 
ecration ; the curse of Gf-od upon that unhappy people ; 
and doubtless it was rigidly executed. Thus a city, 
which was perhaps at this time one of the most flourishing 
and prosperous of the cities of Israel, by its recreancy 
to the cause of God secured its own destruction, and that 
of its guilty inhabitants. 

"Whilst, however, we condemn the conduct, and lament 
the unhappy but deserved fate of the inhabitants of Meroz, 
let us not imagine, brethren, that we have no farther 
interest in this event. Doubtless the curse here de- 
nounced on Meroz is recorded for our learning ; and is 
here held forth as a beacon-light to warn us to beware 
of the rock on which they split. Meroz was cursed be- 
cause she came not to the help of the Lord, and will not 
the same curse apply equally to all who follow her ex- 
ample ? If refusing to come to the help of the Lord was 
sufficient to call forth the curse of God in former times, 
it is equally so now. It is true we are not summoned to 
the battle-field to defend the cause of God, against his 
and our enemies, by carnal weapons ; yet there is a con- 
flict still going on in the world between God and the 
enemies of his church, and to this conflict all who hear the 
gospel are summoned. "The weapons of our warfare," 
in this conflict, " are not carnal, but mighty through God." 
Nevertheless there is a solemn call from God, addressed 
to sinners by his word and providence, to come to his 
help in this spiritual contest. All are invited and com- 
manded to array themselves on the side of God and his 
church, against the world, the flesh and the Devil ; and 
those who refuse to take this position are subjected to 
the curse here pronounced. 

In farther illustrating and applying this subject, then, 
we propose 

I. TO INQUIRE TO WHOM THE DESCRIPTION HERE GIVEN 



REV. THOMAS B. IIANNA. 149 

of Meroz will apply, at the present : — " They came 
not to the help of the Lord." 

II. To NOTICE THE CURSE PRONOUNCED ON SUCH: — 

" Curse ye Meroz, curse ye bitterly the inhabitants 
thereof." 

I. Who are they who came not to the help of the 
Lord? 

To understand this, it must be borne in mind that there 
is a contest going on between the Lord and his enemies. 
This was the case when the language of the text w T as 
first uttered, and it is so still. The form of the contest is 
indeed different ; it is not now a conflict of carnal weapons ; 
it is no longer a " battle of the warrior, attended with 
confused noise, and garments rolled in blood; " it is now 
a spiritual or moral warfare; a contest in which our 
weapons are the word and Spirit of God. Yet it is none 
the less, on this account, a warfare. The lines which 
separate between God and his enemies are just as dis- 
tinctly drawn now, as in former times. The rage and 
violence of the enemies of God are just as great now, as 
ever, and the issue of the conflict is as important now, as 
it was in the days of Deborah and Barak. On the part 
of God too, the contest is carried on by the same agents 
as formerly; his church or people. 

Our circumstances, then, are substantially the same as 
those of the children of Israel, when this curse was pro- 
nounced on Meroz. There is a great battle being fought, 
between God and his enemies, the world, sin and Satan. 
That battle God fights on his part, through the agency 
of his people; and accordingly he has issued his sum- 
mons to all who hear his word, to take up his cause and 
maintain it. They therefore who refuse to comply with 
this summons, who refuse to embrace the cause of God, 
or to maintain it, are properly regarded as occupying the 
same position with the inhabitants of Meroz. 

For the sake of ascertaining more definitely who be- 
long to this unhappy class of the gospel hearers, we pro- 
pose to notice more particularly some persons who may 
be said to neglect this duty. And here let it be observed, 
that this description has special reference to nominal 
Christians, or to those who are living in a Christian com- 
14 



150 SERMONS OF 

munity, and who have not openly arrayed themselves 
against the cause of God. For although it may be truly said 
of those who occupy this position of open, and decided op- 
position to God, that "they come not to the help of the 
Lord," yet such are more properly represented as those 
who come against the cause of God,- — his enemies. They 
occupy the position of the Canaanites, rather than 
that of the Merozites. They are actually and know- 
ingly fighting against God. Of course such are cursed 
of God; but their curse is of a different character, and 
founded upon different reasons, from that of the class 
which we now consider. 

The persons here described are simply those who come 
not to the help of the Lord. It is not said that they 
came against Him, or that they aided His enemies, but 
simply that they refused their aid to Him. It is there- 
fore with this negative, undecided, inactive class of man- 
kind, that we have more particularly to do at present. 
Now who belong to this class ? To answer this question, it 
is only necessary to inquire what is implied in coming to 
the help of the Lord. Those to whom this characteristic 
cannot be applied are involved in the curse. 

Now to come to the help of the Lord includes in gene- 
ral three things: 1. A cordial approbation of the Lord's 
cause. 2. A public profession of it. 3. An active and 
persevering endeavour to support it. Those, therefore, 
who come short in any of these particulars, are charge- 
able with failing to come to the help of the Lord. 

1. They are chargeable with this sin who do not in 
their hearts approve, and love the cause of G-od. 

The cause of God, let it be observed, is the cause of 
truth and holiness; the maintenance of the truth of the 
scriptures against all error, and of holiness against all 
vice. Now there are many individuals in Christian com- 
munities, who, without professing any disbelief in any 
of the doctrines of the scriptures, or any dislike to its 
precepts, are yet wholly indifferent in regard to them : 
who feel no interest in them, and no anxiety about their 
maintenance. Like Gallio, they care for none of these 
things. If they do not openly deny or disown them, it 
is, perhaps, simply because they do not care enough about 



REV. THOMAS B. HANNA. 151 

them to take the trouble. God and divine things are al- 
most, if not entirely, excluded from their thoughts ; or 
if they think about them, it is only to amuse themselves 
with idle speculations, or at least satisfy conscience by 
an attempt to perform what they know to be duty. They 
find no pleasure in such thoughts ; on the contrary, they 
are a burden to their minds, and accordingly they get rid 
of them as soon as possible. Now it is evident that those 
whose minds are thus exercised in regard to the cause of 
God, do not, and whilst thus exercised cannot come to 
the help of the Lord. To engage heartily and earnestly 
in any cause, we must feel an interest in it. Without 
this, our efforts, if we can bring ourselves to make any 
at all, will be weak and sickly, and will in reality be no 
help to the cause of God. Doubtless this was the main 
reason why the inhabitants of Meroz so sadly failed in 
their duty. They did not feel interest enough in the 
cause at stake, to prompt them to encounter the perils 
and hardships of the battle-field for its sake. They were 
perhaps satisfied with their bondage, or they despaired of 
success. At all events, their conduct manifested that 
they had no real, heartfelt attachment to the cause of 
God ; else no obstacles could have prevented them from 
lending their assistance. 

And how many are there of this class at the present 
day. There are thousands in Christian lands who, although 
secretly convinced of the truth of the scriptures, and of 
the importance of maintaining it, are yet entirely indif- 
ferent about it. Their hearts are so filled with the world, 
so taken up with the acquisition of its riches, or its 
honours, or the pursuit of its pleasures, that they can 
find no room for the cause of God. They look on the 
struggle going on between truth and error, between god- 
liness and vice, between the church and the world, with 
entire indifference; and as far as their feelings are con- 
cerned, it matters not whether God or his foes prevail. 
Such persons may indeed talk about religion, they may 
speculate, and argue fluently enough on its abstract 
points ; yet, at the same time, they feel no more real in- 
terest in the matter than they would in the discussion 
of some fanciful question. Now we need not stay to 



152 SERMONS OF 

prove that all such persons are correctly described as 
those Who come not to the help of the Lord. For such 
is practically their conduct: they ordinarily do nothing 
for the cause of God ; or if they do, their want of heart 
in the matter renders their efforts vain. 

2. They may be justly classed with the Merozites, who 
refuse to make a profession of the cause of God. There 
are some in almost every Christian community, who bear 
the general name of Christians, and who perhaps per- 
suade themselves that they are really interested in the 
cause of God, and are desirous that it may prosper, who 
nevertheless refuse to identify themselves with the disci- 
ples of Christ, or to make their position known by a 
public profession. They flatter themselves that they are 
really upon the Lord's side, and are helping on his cause 
in the world, although, for some reason or other, they 
are unwilling for the present to unite with his followers 
in their organized capacity. This unwillingness may 
arise from different causes. In general, we apprehend, 
it arises from indifference to the cause of God. We can- 
not imagine why an individual who is truly interested in 
divine things, should under ordinary circumstances be 
unwilling to make his sentiments known. It is entirely 
unaccountable. 

Yet there are circumstances which sometimes concur 
with this indifference in producing this effect. Some 
perhaps are not convinced that this is their duty, over- 
looking the declaration of the apostle which unites the 
duty of believing and of confessing our faith inseparably 
together; Rom. x. 9, " That if thou shalt confess with thy 
mouth the Lord Jesus, and shalt believe in thy heart 
that God raised him from the dead, thou shalt be saved:" 
where confession is represented as just as much com- 
manded as faith itself. 

Others, again, seem to think that it is not necessary 
that they should connect themselves with the church in 
order to maintain and defend the cause of God. They 
rely upon their individual or personal exertions, as all 
that can be required of them. Now it must be admitted, 
by every candid reader of the Bible, that God has estab- 
lished a church in the world, or in other words, he has 



REV. THOMAS B. IIANNA. 153 

given his followers an external organization. And for 
what purpose ? Simply that they might be enabled in 
an orderly, regular, systematic, and thus efficient method, 
to maintain and defend his cause in the world. The 
church, in other words, is his organized army, to which 
he has committed the banner of Truth, to be by it main- 
tained and displayed. Since then God has organized 
this regular army, and placed it in the field of conflict, 
is it not reasonable to suppose that he would desire and ex- 
pect of all, who intend helping his cause, to take their places 
in the regular ranks ? Can he regard that man as really 
doing service to him, who is standing aloof from his or- 
ganizedr band, and making an occasional demonstration 
against the enemy on his own responsibility? The allu- 
sion is sufficient! It was a failure in this particular 
that called forth this curse against the Merozites. They 
refused to come, and join themselves to the army of Is- 
rael. Perhaps they may have persuaded themselves 
that it was not necessary to join the regular army; that 
they could do as much, and possibly more, by staying in 
their city, and fortifying, and defending it ; and perhaps 
they may have been thus labouring. Yet because they 
did not come to the help of the Lord as he had required, 
— because they did not join themselves to his organized 
host, and co-operate with them in the conflict, — the angel 
of the Lord pronounces this bitter curse upon them. 
And the same curse, let me repeat, descends upon all 
who follow their example. Our Lord himself, in sub- 
stance, repeats it in Matt. x. 32, 33: " Whosoever there- 
fore shall confess me before men, him will I also confess 
before my Father who is in heaven. But whosoever 
shall deny me before men, him will I also deny before my 
Father who is in heaven." Now, to deny Christ, accord- 
ing to his own interpretation, is just to refuse to confess 
him. "He that is not with me, is against me." They 
therefore may be properly said to fail to come to the 
help of the Lord, w T ho are ashamed, or unwilling to make 
a profession of his cause, and who will not co-operate 
with his organized body in its support. Let us not be 
understood, however, as intimating that a mere profession 
constitutes helping the Lord. Much more than this is 
14* 



154 SERMONS OF 

required. This, however, is included in it; and we can- 
not see how, under ordinary circumstances, any one can 
exonerate himself from the curse here pronounced, who 
fails in this particular. 

3. They may be classed with the Merozites, who al- 
though making a profession, are inactive, or slothful, and 
are doing nothing for the cause of God. " Curse ye 
bitterly the inhabitants of Meroz ; because they came not 
to the help of the Lord." You will observe, in this lan- 
guage, that the point of the charge against the Merozites 
was their lending no assistance to the people of God in 
their conflicts with the enemy. They were cursed, not 
merely because they did not appear in the ranks^but be- 
cause they did not appear there as the helpers of their 
brethren. It will therefore readily be perceived, that 
even had they been there, they would not have been 
absolved from this curse unless they had been actively 
engaged in the conflict with the enemy. Help was what 
was required of every individual summoned, and no one 
would be recognised as having done a soldier's part, who 
had not at least rendered some assistance to the de- 
fenders of the Lord's cause. 

And the same is true in regard to the spiritual con- 
flict to which we are summoned by the gospel. The ob- 
ject of God in calling sinners to this contest, is not 
. merely that they should approve his cause, and stand 
upon his side by profession, but that they should actively 
help him to maintain and establish that cause. Of 
course we are not to infer from this language that God 
needs our help, or that we are capable of doing any thing 
efficiently in his behalf: on the contrary, he himself 
assures us that he is omnipotent, and therefore needs no 
foreign aid, while we are helpless in ourselves, and there- 
fore could render none. Yet in carrying on his work in 
the world, it has pleased God to make use of the efforts 
of his people, as means for effecting his purposes. He 
has therefore required those efforts of us, and made them, 
in his ordinary procedure, essential to the success of his 
own cause. We are therefore properly said to help God 
when we lend our active efforts to the advancement of 
his cause, because then we are furnishing him with the 



KEV. THOMAS B. IIANNA. 155 

means through which he ordinarily promotes his own 
work. Hence God so frequently, and so earnestly, en- 
forces on our attention the duties we owe to his public 
cause in the world. "Go work to-day in my vineyard," 
is his language to every disciple. Now what we assert 
here is, that he who refuses to work for God — who is not 
endeavouring by his active efforts to further the cause of 
God in the world — has not come to the help of the Lord. 
He may have professed adherence to the Lord's cause, 
yet if he is satisfied with that profession, and makes no 
farther effort to build up and establish that cause in the 
world, he is not a helper of the Lord, and therefore is 
exposed to this curse. Now it is too painfully evident 
that there are many of this class in the visible church — 
many who although making a good profession, and thus 
having a name to live, are, as far as all active efforts are 
concerned, as lifeless as the most devoted worldling. If 
never asked to do any thing for God, such may pass along 
before the world smoothly and fairly. But when any 
important enterprise is proposed to aid the cause of 
God, and when their time, or money, or personal labours 
are required to carry out the enterprise, they hesitate. 
They have a great many objections to propose to the 
scheme ; or they are not able to do any thing for it ; and 
if finally they are persuaded to lend any assistance at 
all, it is done so grudgingly as to vitiate all the excellence 
and merit of the sacrifice. Now can such persons be 
truly said to have come to the help of the Lord? If 
they had really come with that intention, they would 
readily embrace every practicable opportunity of render- 
ing such help. Instead of having to be urged and en- 
treated to help the Lord's cause, in any particular in- 
stance, they would be ready at all times and waiting to 
do so. Nay, they would even be looking out for oppor- 
tunities — having their hearts set upon the success of that 
cause, and desiring above all things to promote it. 
Those therefore who refuse to lend their assistance to 
the work of building up the Lord's cause in the world, 
have not come to the help of the Lord, and therefore are 
exposed to the curse here pronounced. 

II. The import of the curse pronounced on those 

WHO COME NOT TO Til 3 HELP OF THE L0PJ>. 



156 SERMONS OF 

We have already said that this curse is an authorita- 
tive one, being pronounced by the express command of 
the Angel of the Lord, or the Lord Jesus Christ. It is 
not therefore to be regarded simply as a prayer that such 
may be cursed, but rather as an authoritative declaration 
that they shall be cursed. 

To curse is to denounce evil against any one. When 
the evil is merely denounced by man, it amounts to no 
more than a wish or prayer for its infliction ; but when 
God pronounces an individual cursed, his malediction car- 
ries its effect with it, and accordingly secures to its un- 
happy victim all the miseries which the wrath of God 
can inflict. Now this is the character of the curse here 
pronounced. It is the curse of God, and of course who- 
ever incurs that curse becomes at once exposed to all the 
ills it involves. We propose then to notice briefly the 
evils included in this bitter curse. 

1. Temporal judgments. This, we apprehend, was 
part, at least, of the curse inflicted on Meroz. That 
city, we have reason to suppose, was at one time a flou- 
rishing and important place. But after the denunciation 
of this curse upon it, it at once sank to insignificance. 
History takes no more notice of it. Whether it was sud- 
denly swept from existence by some overwhelming judg- 
ment, or gradually dwindled away until it ceased to be, 
we know not. The strong probability, from the silence 
of history concerning it, is, that by some temporal judg- 
ments it was wasted away and finally destroyed. And 
the history of the world affords us many other instances 
of the curse of God producing temporal judgments. The 
old world, which perished by the deluge — Sodom and 
Gomorrah — Tyre and Sidon — and numerous other cities 
and countries, both ancient and modern, which have been 
desolated by the judgments of God, — all these attest that 
God may, and often does, execute his curse upon nations 
and people, in part at least, by the infliction of temporal 
evils. Nor is this confined to nations ; it is true also of 
individuals. Read the record of curses which Moses, by 
the command of God, pronounced on the children of Is- 
rael, in case they should disobey his law, and see if the 
infliction of temporal evils upon individuals did not con- 



REV. THOMAS B. HANNA. 157 

stitute an important item in those curses. (Deut. xxviii. 
16 — 19.) And why should it be thought incredible that 
God should often thus execute his own maledictions ? He 
is the God of providence, and has all the ordering and 
arranging of man's temporal affairs under his control. 
Why then may he not arrange them, when he sees fit, 
so as to execute his curse ? Let it be observed, that we 
do not say that God always thus executes his wrath on 
sinners. He is sovereign, and sometimes for his own 
wise purposes the wicked are permitted to prosper. Yet 
every one who refuses to come to the help of the Lord 
renders himself liable to these temporal judgments, and 
he knows not how soon they may be inflicted. 

2. Spiritual judgments. By these we intend particular- 
ly those afflictions which fall immediately upon the soul, 
and which consist in the withdrawal of its spiritual pri- 
vileges and enjoyments, and its surrender to the power 
of its own lusts and passions, and to the dominion of Sa- 
tan. This awful punishment has been inflicted on many, 
in all ages of the world, who have abused their privileges, 
and refused to come to the help of the Lord at his com- 
mand. The apostle Paul represents God as having in- 
flicted this judgment upon the heathen w T ho refused to 
retain him in their knowledge. " God gave them over to 
a reprobate mind." The Psalmist notices a similar judg- 
ment denounced on the Israelites ; (Psalm lxxxi. 12.) " So 
I gave them up unto their own hearts' lusts, and they 
walked in their own counsels." The prophet Isaiah de- 
nounces, by the command of God, a similar curse upon 
the Jews in his day; (Isa. vi. 10,) "Make the heart of 
this people fat," &c. And to this day that fearful curse 
rests on that unhappy people. Given up to the hardness 
of their own hearts, they obstinately reject all saving- 
wisdom, and wander on in hopelessness and misery. A 
similar judgment was also pronounced, and afterwards 
executed, on the church of Ephesus. "Repent and do 
thy first works, else I will come unto thee quickly, and 
remove thy candlestick out of his place." 

And let me add — the same curse now hangs over those 
w r ho are refusing to come up to the help of the Lord. God's 
Spirit will not always strive with man. Grieved and 



58 SERMONS OF 

provoked by his obstinate and persevering refusal to 
comply with his commands, he will at length withdraw, 
and leave the unhappy sinner to the blindness of his own 
mind, and the hardness of his own heart. Destitute then 
of all spiritual light and comfort — borne down by the 
weight of his own corruption — he shall wander on in 
hopeless misery, and finally perish in his sins. 

3. The curse of Grod terminates, if unremoved, in eter- 
nal death. "Thou shalt surely die," was the language 
in which that curse was originally pronounced ; and the 
same language it still holds. " The wages of sin is death;" 
and remember this is true, not merely of sins of commis- 
sion, but also of those of omission. Indeed it is the lat- 
ter particularly, which are specified in the final sentence ; 
"I was an hungered, and ye gave me no meat," &c. — 
"Because ye did it not," &c. This eternal curse then 
will rest, not merely on those who arrayed themselves 
against God, but on those who came not to the help of 
the Lord against the mighty. It attaches itself to the 
soul or moral nature, and its infliction will be eternal. 
It cuts the sinner off from all access, and all hope of ac- 
cess to God, as a friend, and sends the burdened soul, 
with all its sins and sufferings, down to the regions of 
interminable wo and unutterable despair ! " Depart from 
me, ye cursed, into everlasting fire, prepared for the devil 
and his angels," is its sentence. Oh! is it not then a 
fearful thing to fall into the hands of the living God ? If 
this be the result of his curse, may we not well tremble in 
view of the possibility of becoming its victims ? 

Learn 

1. The dignity of the Christian's position — a helper of 
the Lord ! 

2. True religion is active and laborious — is no idle in- 
activity, or slothful repose. 

3. Devotion to the service of the Lord must be volun- 
tary — "came not." 

4. The neglect of this duty is extremely hazardous. 
Who is upon the Lord's side? 



REV. THOMAS B. IIANNA. 159 



SEKMON VIII. 

CHRISTIAN PATRIOTISM. 

Psalm cxxxvii. 5, 6. a 'If I forget thee, O Jerusalem, let my right hand 
forget her cunning] if I do not remember thee, let my tongue cleave to 
the roof of my mouth; if 1 prefer not Jerusalem above my chief joy." 

This psalm, as the matter of it indicates, was composed 
during a peculiarly trying season in the history of the 
church. It was a time of exile and bondage. Banished 
from their native land, by the righteous judgments of God, 
because of their repeated and daring sins, the afflicted 
Israelites were now languishing in a foreign land, under 
the cruel yoke of the tyrant of Babylon. Deprived of 
all the privileges and pleasures which, as a free and in- 
dependent people, they had formerly enjoyed— separated 
from all the cherished scenes of their earlier years— and, 
what to them was still more painful than ail their other 
deprivations, excluded from all access to the holy city, 
and from all participation in its sacred privileges — the 
lonely captives now wandered by the rivers of Babylon, 
the sorrowing victims of God's desertion, and man's re- 
proach and scorn. 

And a circumstance which, at the time this psalm was 
penned, added increased affliction to their captivity, was 
its lengthened and apparently hopeless duration. If the 
psalm was composed, as is generally supposed, near the 
close of their exile, nearly seventy years had already 
passed over them in that unhappy condition. 

No wonder that, under such afflictive and discouraging 
circumstances, they were much cast down, and over- 
whelmed with sorrow. No wonder that, at such a time, 
the melody of praise and thanks was banished from their 
lips, and the wild, discordant notes of wailing and anguish 
were heard throughout that captive host. 

In just accordance with their unhappy circumstances, 
therefore, is the mournful language of the psalm with 
which they give utterance to their feelings. Every sen- 
tence seems to come warm and glowing with the energy 
of grief, from hearts deeply touched with an oppressive 



160 SERMONS OF 

sense of the calamities which had befallen their unhappy 
land. 

The psalm opens with a brief, but peculiarly touching 
description of the condition and feelings of the captive 
exiles: "By the rivers of Babylon, there we sat down, 
yea, we wept when we remembered Zion." Volumes 
could not have portrayed their unb*™w condition in a 
more striking and impressive mannei . reign land 

— under a foreign yoke — in the land, and under the yoke 
of a people whom they had always regarded as accursed 
— exiles far removed from their native land and former 
privileges — all these mournful facts are expressed in this 
simple allusion to the place of their present abode. " By 
the rivers of Babylon, there we sat down;" there we 
took up our abode. There we sat down, under the pain- 
ful consciousness that our exile would be tedious and try- 
ing. But how were they employed there ? What were 
their feelings and emotions in that captive condition? 
Those of mirth and rejoicing? — or of careless indifference 
and contentment? No! " We ivept when we remem- 
bered Zion.'" In the midst of our present desolations, 
the memory of the past, recollections of our native land, 
and of all its high and holy privileges, would come over 
us, and appearing in such vivid contrast with our present 
degradation, would often bring tears of anguish from our 
eyes. 

And who that has the feelings of a patriot, and, much 
more, the sentiments of a Christian, can condemn the in- 
dulgence of this apparent weakness, or despise the tears 
shed by this unhappy people, banished from their native 
land, and from the house of God? So deep, and so all- 
pervading was their grief, that they could now find no 
satisfaction in those exercises of song and praise, in which 
they had formerly so greatly delighted, and in which 
they were still permitted by their captors to indulge. 
Their harps were hanged upon the willows, and when 
their spoilers called for mirth, and tauntingly demanded, 
"Sing us one of the songs of Zion," their hearts rose 
up in an indignant refusal. "How shall we sing the 
Lord's song in a strange land ? " Those harps had always 
been tuned to strains of triumph and rejoicing. The 



KEV. THOMAS B. HANNA. 161 

songs of Zion are expressive of the liveliest faith and 
hope. How then can we touch those harps or sing those 
songs, while our hearts are bleeding under the wrongs 
and woes of exile and bondage? To do so, under our 
present mournful circumstances, would indicate a forget- 
fulness of our native land, and a satisfied and even happy 
contentment in our present exile. It would be, in effect, 
a renunciation of our land, and a tacit acknowledgment 
that we were reconciled to our captivity. But no ! our 
hearts yet turn with fond remembrance to Jerusalem, and 
we cannot endure the thought of tarnishing her name 
and memory, by lightly exposing her sacred ordinances 
to the reproach and scorn of her enemies. And rather 
than forget Jerusalem, may our right hands forget their 
skill on the harp, and our tongues cleave to the roof of 
our mouths. 

Thus the captive exiles express their strong and un- 
alterable attachment to the city of their solemnities. 
Jerusalem was, to them, above their chief joy; and even 
now, though far removed from it, and in bondage, their 
hearts turned to it with a fond, affectionate remembrance. 
"If I forget thee, Jerusalem," &c. 

Thus we regard the passage as an expression of the 
ardent attachment of the Jew to the sacred institutions 
and ordinances of his religion. 

But as the church in all ages is one, and the general 
sentiments and feelings of the people of God, in regard 
to it, the same, we may consider the passage as also ex- 
pressive of the feelings of the Christian in reference to 
the New Jerusalem, or New Testament Church. Every 
true disciple of Christ cherishes an attachment to his or- 
ganized body, the church, similar to that which is here 
expressed, and is able, to some extent, to make the 
Psalmist's language his own, and to say, with regard to 
Zion, however desolate and afflicted may be her condition, 
"If I forget thee," &c. With this application of the 
passage in view, we propose to notice, 

I. The object of this attachment — Jerusalem. 

II. The nature of it. 

III. The grounds or reasons of it. 

I. The object. Jerusalem was the city of the Jewish 
15 



162 SERMOXS OF 

solemnities. It was the place which God had chosen for 
his sanctuary, and as the residence of the symbols of his 
presence. There, in a special manner, he manifested 
himself to his people, and there he called upon them to 
meet with him in the instituted means of worship. There 
the people from all parts of the land were accustomed to 
assemble, to offer their sacrifices, to keep their solemn 
feasts, and to receive the divine commands. It was thus, 
particularly, that Jerusalem was distinguished above the 
other cities of- Israel. It was the local habitation of 
Israel's God — the residence of his appointed means of 
worship, and the place of meeting with him. In the 122d 
Psalm, the Psalmist, eulogizing this holy city, describes 
it thus: "Jerusalem is builded as a city that is compact 
together ; whither the tribes go up, the tribes of the Lord, 
unto the testimony of Israel, to give thanks unto the 
name of the Lord; for there are set thrones of judgment, 
the thrones of the house of David." The distinguishing 
characteristic of Jerusalem, therefore, was its sacred pri- 
vileges, its position as the local embodiment of all the 
means of intercourse between God and his people. 

Now this, you will observe, was the object of the Jews' 
attachment, and of their earnest remembrance, during 
their captivity. It was not their private homes, their 
firesides, their lands, or their vineyards, on which they 
now so sorrowfully thought — but it was the city of their 
solemnities — their meeting place with God — the residence 
of all their sacred privileges. It was Jerusalem's memory 
they cherished with such affection and constancy. Doubt- 
less they often thought of their homes and of the different 
scenes of pleasure which had blessed their earlier years ; 
but when they thought upon Jerusalem, the loss of her 
precious privileges seemed to merge in it all other con- 
siderations. 

But, as we have already intimated, the term "Jerusa- 
lem " may be regarded as synonymous with the church, 
in whatever age or land she may exist. There can be 
no doubt but the ancient city was a type or figure of the 
church of Christ. Its laws, its ordinances, and its cere- 
monies all clearly pointed to the arrangements of the 
Christian church. }Ye have the name "Jerusalem" ex- 



REV. THOMAS B. IIANNA. 163 

pressly applied to the New Testament dispensation, by 
the apostle Paul. Gal. iv. 26: "But Jerusalem which is 
above, is free, which is the mother of us all." Heb. xii. 
22: "Ye are come unto Mount Zion, and unto the city 
of the living God, the heavenly Jerusalem, and to an in- 
numerable company of angels," &c. 

As the language of our text, therefore, is used by the 
Christian, under the present dispensation, it represents, 
as the object of his attachment, the church — the organized 
body of the friends and followers of Christ. 

It is not our intention to enter into a discussion of the 
nature of the church. We shall simply endeavour to 
offer a brief definition of the term, and then pass on to 
notice the Christian's estimation of it. 

The church is a divinely instituted association, com- 
posed of all those throughout the world who profess the 
true religion — in which the ordinances of Christ's ap- 
pointment are observed, his truth maintained and de- 
fended, and by the instrumentality of which, sinners are 
converted, and saints edified and prepared for heaven. 
Of course, according to this definition, the true church is 
universal — limited to no particular sect or party, but 
comprehending all who acknowledge the Scriptures of 
the Old and New Testaments as the rule of faith and 
practice, and observe the ordinances of the gospel. And 
this is the object of the enlightened Christian's attach- 
ment. It is the church as such, and not any particular 
branch of it, to the exclusion of others. True it is na- 
tural, and it is right, that the Christian should feel a pe- 
culiar attachment for that branch with which he stands 
more immediately connected, and which, in his estimation, 
more faithfully maintains the truth of God than any other. 
Yet to confine his affection to the limited boundaries of 
his own communion, is evidently inconsistent with that 
public spirit which is so essential an attribute of Chris- 
tian patriotism. As reasonably might the Jews in Ba- 
bylon have fixed their thoughts on that particular spot in 
Jerusalem in which they had formerly resided, and re- 
membered it to the exclusion of the rest of the city, as 
Christians be exclusively attached to the branch of Zion 
with which they are immediately connected. True attach- 



104: SERMONS OF 

ment to the church is universal, it extends to the cause 
of God, wherever maintained, and by whatever people. 

This attachment also extends to every thing about the 
church — every thing peculiar to her as an organized in- 
stitution. Her ordinances, her laws, her members, and 
her objects are each regarded by the Christian with af- 
fection. In respect to her institutions, his sentiment is 
like that of the Psalmist: " How amiable are thy taber- 
nacles, Lord of hosts ! My soul longeth for the courts 
of the Lord." " A day in thy courts is better than a 
thousand. I had rather be a door-keeper in the house 
of my God than dwell in the tents of wickedness." In 
regard to the laws of God's house also, the Psalmist ex- 
presses the sentiment of every true believer. "The 
judgments of the Lord are true and righteous altogether. 
More to be desired are they than gold, yea than much 
fine gold — sweeter also than honey and the honey-comb." 
4t O how I love thy law! it is my meditation all the day." 
In reference also to the members of the church, the lan- 
guage of the Psalmist is expressive of the sentiment of 
the Christian, when he styles them "the saints that are 
in the earth, the excellent, in whom is all my delight." 
And finally, as to the church's objects — the promotion of 
God's glory, the maintenance of the truth, and the sal- 
vation of sinners, the whole tenor of revelation, as well 
as the testimony of all Christian experience, attest that 
these are objects necessarily dear to the Christian heart. 

Thus the great object of the Christian's attachment is 
the church, in all her peculiar and distinguishing fea- 
tures; in ordinances, laws, members, and objects. 

II. The nature of this attachment. And all that we 
intend here is to notice some of the characteristics of a 
true and genuine love to the church, as they are presented 
in the case of these captive Jews. 

1. The true Christian's attachment to the church is 
sincere and heartfelt. It is well known that, in the po- 
litical world, there is much patriotism expressed which is 
not felt. When it is popular, as it almost universally 
is, to profess much love and devotion to the country in 
which they live, demagogues often seize upon the favourite 
theme, and loudly proclaim their ardent patriotism ; when, 



REV. THOMAS B. HANNA. 1G5 

in fact, as far as their attachment goes, their country is 
but another name for themselves. Their pretended pa- 
triotism is but a mask to conceal their heartless selfish- 
ness. And doubtless the same is often the case in re- 
ference to the church. Many are, no doubt, often in- 
duced, by interested and selfish considerations, to profess 
an attachment to the church and its interests, which they 
do not feel. It is scarcely necessary to remark, however, 
that such professions are utterly worthless. True Chris- 
tian patriotism is essentially a sentiment of the heart, a 
deep and abiding impression of the soul. 

Such was evidently the character of the patriotism of 
the captive exiles, whose language is here recorded for 
our instruction. Their tears, their abstinence from all 
their wonted pleasures, and their earnest appeal to God, 
to deprive them of their dearest personal possessions, in 
case their profession of attachment to Jerusalem should 
be false or insincere, clearly attest their sincerity. " If I 
forget thee, Jerusalem," if my heart does not sincerely 
cherish the remembrance of thee and of thy interests, if I 
do not set thee above my chief joy, "then let my right 
hand forget her cunning, .... let my tongue cleave to the 
roof of my mouth." It is not possible that such language 
could have been uttered by such a people, and under such 
circumstances, unless the sentiment which it was designed 
to express was really the language of their hearts. In 
taking up this language, therefore, and making it our 
own, it becomes us to see that, as used by our lips, it ex- 
presses the sentiments of our hearts ; or, in other words, 
that our attachment to the church and her interests is 
heartfelt and sincere. 

2. It is of a pleasing, joy-inspiring character. The 
captive Jew refers to Jerusalem as his joy, his chief joy, 
ay, above his chief joy — " If I prefer not Jerusalem 
above my chief joy." The remembrance of Zion was, to 
those captive exiles, their great source of consolation in 
their present adversities. True, it was the remembrance 
of Zion which drew those tears of sorrow from their eyes, 
as they sat by the rivers of Babylon. But the cause of 
that grief was not any thing in their recollections of Zion 
itself; it was simply the association of those recollections 
15* 



166 SERMONS OF 

with the consciousness of their present desolation. Zion 
had ever been their joy; and the reflection that now they 
were banished far from its enjoyments, naturally pro- 
duced sadness. Still they regarded it as the chief earthly 
source of their consolations, and looked forward to their 
return to it with earnest desire and hope. 

And similar is the character of that attachment which 
every Christian bears to the church. It is a recognition 
of Zion as a place of delight, as a source of peculiar 
consolations. Like the psalmist, he is glad, when it is 
said unto him, "Let us go into the house of the Lord." 

3. This attachment is peculiarly fervent — " above my 
chief joy." Doubtless there were many other things in- 
cluded in their remembrances of their native land, on 
which these captive Jews would now reflect with sincere 
emotion. Their homes, their possessions, their personal 
and civil independence, and their other temporal privi- 
leges were no doubt dear to their memory. But above 
and beyond all these, they placed their estimation of 
Jerusalem. To the Holy City their hearts turned with 
a peculiar affection; and in the intensity of their feel- 
ings with regard to it, they could almost forget, or at 
least suppress all mention of the other objects of their 
patriotic attachment. The privileges of the sanctuary, the 
ordinances of divine worship, and the opportunities of 
fellowship with God, these were the objects upon which, 
above all others, their hearts were placed, and in which 
they found their chief delight. 

And this example teaches us what should be the cha- 
racter of our attachment to Ihe church. It should be 
supreme and devoted. Is the church indeed an institu- 
tion of God? Is it one which, more than any other ex- 
isting on earth, illustrates his character and perfections, 
and which is the great earthly medium of communion 
with him, the ordinance of God for the maintenance of 
the truth, the conversion of sinners, and the salvation of 
souls ? And can we, possessing the spirit of Christians, 
regard it otherwise than with supreme and fervent in- 
terest and attachment ? Can we look on it with indiffe- 
rence, or assign it a secondary place in our affections to 
any other institution or interest on earth ? No ! If we 



REV. THOMAS D. IIANNA. 167 

appreciate the character of the church, and possess 
the spirit of Christians at all, we will prefer Jerusalem 
above our chief joy. 

And yet, by how many who profess to be Christians, 
is the church, with all its privileges and interests, rated 
as a matter of but secondary concern! The world is 
preferred before it ; its claims must yield to those of civil 
government, when they come in conflict, and even to 
those of a political party ; and even personal interests, of 
carnal pleasure, or of self-aggrandizement, in too many 
minds, take the precedence of the church. But surely 
this is not the disposition of the Christian. His esti- 
mation necessarily places Jerusalem above temporal 
things. And therefore, in the regulation of his conduct, 
he devotes to the interests of the church, not the weak 
and sickly efforts he may be able to make, after employ- 
ing the best of his time, of his talents, and of his pos- 
sessions, for other purposes — but the highest and holiest 
and most active energies of his being. 

4. It is & permanent, abiding, attachment — "If I for- 
get thee, Jerusalem," &c. This expression not only 
intimates a present remembrance, but a disposition and 
resolution to cherish that remembrance constantly. If I 
ever should forget, or lose my present fond attachment 
to Jerusalem, then let my right hand forget her cunning. 

The sentiments which the captive Jews cherished and 
here expressed, in reference to their native land, were 
no light or transitory feelings. They were deeply seated 
and permanently established affections, affections which 
no change of scene or circumstances could diminish or 
destroy. For nearly seventy years they had been lan- 
guishing in exile and bondage, far removed from the ob- 
ject of their affections, and still their hearts are ani- 
mated with an undiminished, yea, rather increased at- 
tachment to Jerusalem. « 

And thus it is with the Christian's regard for the 
church. It is a permanent and established sentiment. 
It is founded on principle, and hence is not subject to 
those changes which attend the existence of mere pas- 
sionate feeling. The individual, therefore, who is ac- 
tuated by this sentiment, will still esteem and love the 



168 SERMONS OF 

church, no matter through what outward changes she 
may pass. He loves her in her desolation as well as in 
the day of her prosperity. It is recorded as characte- 
ristic of the servants of God, that they take pleasure in 
the stones of Zion, and favour even the dust thereof. 
And this attachment will still characterize the Christian, 
no matter through what changes he may pass. He may 
be persecuted, afflicted, and even exiled from the house of 
God, and still he will cherish this attachment unchanging 
and unchanged. 

5. It is practical. True affection always seeks the 
good of its object. It prompts the individual who is ani- 
mated by it to endeavour, by some practical effort, to 
promote its interests. Something of this characteristic we 
may discover in the example before us. These captive 
Jews were indeed unable to do any thing actively in be- 
half of Jerusalem, but their language plainly indicates 
their strong desire to do something. And in the ab- 
sence of all other opportunities, they employ themselves 
in earnest prayer to God in her behalf, and against her 
enemies, thus manifesting that their attachment was of 
a practical character. And thus David elsewhere de- 
scribes his affection to Jerusalem: "Because of the 
house of the Lord our God, I will seek thy good." 

And such will be the resolution and endeavour of every 
one who loves the church of God in sincerity and truth. 
To suppose that an individual can really cherish an at- 
tachment to the cause of God, and yet sit down in idle 
inactivity, making no effort to promote its interests, in- 
volves an inconsistency which is too palpable to be 
for a moment entertained. No; true affection always 
excites to practical effort in behalf of its object. If, 
therefore, we possess any genuine attachment to the 
church, our lives and conduct will exhibit it, for they will 
be marked by earnest effort in her behalf. We will en- 
deavour to promote her interests by our prayers, by our 
holy lives, by giving of our substance, by our talents, our 
influence, and by every appropriate effort which can be 
exerted in her behalf. If our attachment to the church 
possesses this practical character, it is genuine, and 
should be cherished, but if it be wholly theoretical or 
sentimental, it is vain and worthless. 



REV. THOMAS B. HANNA. 169 

III. We notice briefly the grounds or reasons of this 
attachment. Why is it that the Christian thus ardently 
and devotedly loves the church ? 

1. It is the place of his birth, of his spiritual nativity. 
There is an instinctive attachment, in every sensitive 
being, which binds his affections to the land that gave 
him birth. No matter where that land may be, or by 
what unfavourable circumstances surrounded, no matter 
how far the individual may have wandered from it, nor 
how long may have been the period of his absence, if 
memory be true to her office, he will ever cherish, for 
that country, a deeply seated and fervent attachment. 
This fact has been so universally observed, that the prin- 
ciple which it involves has justly come to be regarded as 
a natural or instinctive principle of the human mind. 
The place of one's birth is uniformly a cherished spot in 
the memories of the past. 

And now this principle, we remark, will, to a great 
extent, account for the Christian's attachment to the 
church. The church is his birth-place, as a Christian ; it* 
is the land of his spiritual nativity. It is, ordinarily, in 
the presence of the church, and in connexion with its or- 
dinances and means of grace, that the Holy Spirit pro- 
duces that change on the human soul which is styled a 
u being born again;" and in consequence of which, the 
individual is denominated " a new creature." The 
psalmist, in the 87th psalm, in recounting the glorious 
things spoken of the city of God, particularly mentions 
this as one of them, that it is the birth-place of the chil- 
dren of God : " And of Zion it shall be said, This and that 
man was born in her. The Lord shall count, when he 
writeth up the people, that this man was born there." 
And accordingly, the apostle, (Gal. iv. 26,) with evident 
allusion to this fact, styles the church u the mother of 
us all." 

The church, therefore, being, in a most important 
sense, the birth-place of the Christian, has, evidently, 
peculiar claims on his affectionate remembrance. And if 
such be our character, if we have been born from above, 
the church, as the medium or instrumentality, through 
which that important change was effected, will ever be 
to us an object of interest and affection. 



170 SERMONS OF 

2. Another circumstance which draws the Christian's 
affection to the church, is the fact of its divine origin, 
the fact that its builder and maker is God. "The Lord 
hath founded Zion," says the prophet, "and the poor of 
his people shall trust in it." 

Every Christian is distinguished by a supreme and 
devoted affection to God. He is the summit of all their 
desires, hopes, and expectations. "Whom have I in 
heaven but thee ? and there is none upon earth that I 
desire besides thee." Loving God thus supremely, they 
naturally love every thing that proceeds from Him, every 
thing bearing his image, or the impress of his character. 
"Every one that loveth Him that begat, loveth him also 
that is begotten of Him," — that is, if we have a true at- 
tachment to the cause, we will also love its native effects. 
Now the church is begotten of God; he is her author 
and founder, and she bears the impress of his character. 
No wonder then that the Christian! loves the church; 
strange would it be, indeed, could he possess that love to 
God which he professes, and yet feel no attachment to 
this institution, which is such an immediate emanation 
from him, and such a glorious exemplification of his 
character. 

3. Another circumstance which renders the church an 
object of peculiar interest to the Christian is, the price 
of her establishment, the sacrifice which she cost her 
founder. 

There is perhaps no single circumstance which, in the 
minds of American citizens, invests their country with such 
potent claims upon their regard, as the remembrance of 
the price at which her liberties were purchased. The 
recollections of that eventful struggle, to the successful 
termination of which we owe our origin as an independent 
nation, the remembrance of the blood shed by our de- 
voted fathers, to procure for us our present civil privi- 
leges, have thrown around our country an interest which 
gives her peculiar claims upon our regard. 

But great as was the price at which our national ex- 
istence was secured, how insignificant does it appear, 
when compared with that which procured the church's 
establishment ! The blood which was shed to obtain our 



KEV. THOMAS B. HANNA. 171 

civil privileges was but that of frail, imperfect men, 
that by which the church was purchased, was the blood of 
God ! " The church of God, which he hath purchased 
with his own blood." " We were redeemed, not with cor- 
ruptible things, as silver and gold, but with the precious 
blood of Christ." 

In the dignity, then, of the person of the Son of God, 
in the intensity of his sufferings, and in the complete- 
ness of his sacrifice, we may read the value of the church. 
And who that regards the character of Christ, and be- 
lieves the story of his death, can look upon the church, 
the object for which this sacrifice was made, without a 
fervent feeling of interest and attachment? 

4. Another circumstance which renders the church an 
object of such interest to the Christian is that in her he 
enjoys the choicest privileges. There he enjoys opportu- 
nities of fellowship with God which he could not other- 
wise possess. There he enjoys means of grace, sources 
of light and direction in duty, and of comfort and con- 
solation in trouble. There he enjoys communion with kin- 
dred spirits, those saints on earth, the excellent, in whom 
is his delight. In short, in the ordinances and arrange- 
ments of the church, all his spiritual wants find provi- 
sions suited to their demands. Like the psalmist, he can 
say of Zion, "all my springs are in thee," all my springs 
or sources of comfort, of instruction, of sanctification, 
and of hope, all are in the church. There is the "river 
whose streams make glad the city of God, the holy place 
of the tabernacles of the Most High." 

5. The church's objects furnish another ground of at- 
tachment. All the objects which the church, as an or- 
ganized association, has in view, are dear to every indi- 
vidual Christian, and are alike the objects of his indivi- 
dual desires and efforts. We have already referred to 
those objects as consisting, in general, in the promotion of 
the glory of God, the maintenance of the truth, and the sal- 
vation of souls. These are the great and prevailing objects 
of every Christian's life. If he is sincerely attached to 
these, therefore, evidently he must feel a peculiar interest 
in that divinely organized association whose special busi- 
ness as well as effort it is to accomplish them. 



172 SERMONS OF 

6. The church is, to the Christian, an earnest and fore- 
taste of heaven. All that is peculiar in the spiritual en- 
joyments of the heavenly world, has its type and foretaste 
in the privileges of the visible church ; and the happiness 
of heaven will be but the consummation of the enjoyments 
of the church below. Heaven will just be one vast sanc- 
tuary, and eternity, to its inhabitants, an everlasting 
Sabbath. The exercises of that upper sanctuary will be 
the same with those which distinguish the church here, 
the exercises of worship. " They rest not day and night, 
saying, Holy, holy, holy, Lord God Almighty, who 
was, and is, and is to come." And in these constant and 
unceasing acts of worship, will the happiness of that 
heavenly world consist. 

Evidently, then, the Christian has a foretaste of that 
happiness in his connexion with the church below. Every 
time he engages in the worship of God in the sanctuary, 
on every return of those delightful seasons of communion 
with God, which the arrangements of the church provide, 
he has an earnest of heaven, an anticipated enjoyment 
of its blessed privileges. And this circumstance will ne- 
cessarily, in his consideration, impart to the church a 
peculiar interest. 

Delighting in the prospects of heaven, looking forward 
to it with earnest desire and expectation, surely he can- 
not fail to regard, with special attachment, that institu- 
tion which furnishes such a satisfying foretaste of hea- 
ven's anticipated enjoyments, and whose arrangements 
are so well adapted to prepare him for entering upon 
them. 

Can we, brethren, make the language of the text our 
own ? Is the church of God, to us, any thing more than 
any other institution ? 

Let us seek her prosperity. 



REV. THOMAS B. HANNA. 173 

SERMON IX. 

THE ALL-IMPORTANT CHOICE. 
Joshua xxiv. 15 : " Choose you this day whom ye will serve." 

There is no fact, connected with the nature of man, 
more uniformly and undeniably certain than this — that 
every rational being must have a god. To every intelli- 
gent agent, there must and will he some object of supreme 
desire and earnest pursuit. It is one of the primary 
laws of our nature, from the influence of which no one is 
exempt. Man may indeed disown the authority of the 
God that made him, and become so thoroughly hardened 
in unbelief as, with the fool, to say in his heart, " There 
is no God." Yet he cannot divest himself of his natural 
disposition to worship and to serve some object, either 
fanciful or real. Unconsciously, it may be, to himself, 
he will exalt some earthly object to that place in his 
heart which belongs to God, and to it will consecrate, 
not only the most fervent affections of his soul, but also 
the most devoted services of his life. 

For proof of this fact, we need only refer you to the 
history of the world, and to your own observation. 
Look abroad into the world, and contemplate especially 
those portions of it where the true God is unknown ; and 
what do you behold ? Uniformly, gods many, and lords 
many, formed of wood or stone, and in the vain imagina- 
tion of the blinded heathen, clothed with the attributes 
of divinity. Look again to those individual instances, 
(which occur even in Christian lands,) of men who have 
renounced the service of the living God, and disowned 
his authority. Is it not equally true of them that they 
have but transferred their worship from the proper ob- 
ject to an inferior? Have they not all their idols — their 
peculiar lusts and passions and desires, to the gratifica- 
tion of which all their energies are devoted? The ob- 
jects upon which these lusts and desires are fixed, are 
just as really gods to them as the deified stocks and stones 
are to the benighted heathen. 
16 



174 SERMONS OF 

Since, then, it is one of the necessities of our nature 
that every individual must have a god — some supreme 
object of affection and trust and devotion— it becomes a 
question of importance to each individual— toho or what 
shall be my god f It is no longer a question with any- 
one, — Shall I have a god? This has been settled by the 
very constitution of his nature, and is beyond the possi- 
bility of being reversed. It is one of the necessities of 
his being that he have some object of supreme affection 
and devotion. And since the happiness of every indivi- 
dual is ultimately dependent on the object which he has 
chosen as his chief good, the choice of this object must 
necessarily be peculiarly important. No one can look 
beyond the supreme object of his desires and affections, 
for happiness. If that object, therefore, should fail him 
— if it should prove a disappointment, he must be mi- 
serable. 

Now the selection of this object is left, by God, to 
each individual for himself. No one is compelled to 
choose any object contrary to his own inclinations. This 
question is submitted to the decision of our own minds, 
and must be decided by us individually. We are not 9 
indeed, to suppose that we are at liberty to act, in this 
choice, independently of moral obligations, or that there 
is no moral obligation resting on us, antecedently to our 
own choice, to serve the Lord. The duty of serving 
God is incumbent upon us whether we acknowledge it or 
not. But God deals with man as a rational being, and 
so demands from him a voluntary service. He seeks not 
an homage which is extorted merely by compulsion, but 
that which flows from the voluntary choice of the soul. 
He addresses man as a rational and intelligent agent, 
and while demanding of him the homage of his heart and 
life, sets before him such reasons and arguments as are 
calculated, in the mind of a reasonable being, to render 
his demand obviously just and right, and thus to secure 
the voluntary and cordial acquiescence of the sinner 
therein. 

Such is the manner in which the Israelites were ad- 
dressed, and in which we also are addressed, by the ser- 
vant of the Lord, in our text. Joshua was well aware — 



REV. THOMAS B. HANNA. 175 

both from his knowledge of human nature, and from his 
lengthened acquaintance with the character of the chil- 
dren of Israel, in particular — that they must and would 
have some god; and he was deeply anxious, both on ac- 
count of his regard for the honour of God, and his desire 
for the welfare of that people, that the Lord should be 
their God. Accordingly, he sets before them, in a com- 
prehensive, but distinct view, the claims of this God upon 
them. He reviews his various dealings with them in 
times past; the many deliverances he had wrought in 
their behalf; and the numerous favours he had bestowed 
upon them. And now he calls upon them, by all their 
obligations of gratitude for mercies past, and by all their 
hopes of future good, to continue steadfast in their alle- 
giance, and serve the Lord. 

Still, much as he. desired this result, he would use no 
compulsion to bring it about. He would not even have 
them influenced by his advice alone, in this important 
matter. The service which this God requires, and which 
alone can be acceptable, is that which is voluntary and 
cordial ; and, therefore, after presenting the various argu- 
ments which enforce the duty of serving the Lord, he 
submits the matter to the decision of their own minds, 
and calls upon them, as reasonable beings, to choose 
whom they would serve. He reminds them that there 
are other objects set up as gods, and worshipped by the 
nations around them, and that to the service of these 
they would be tempted. He calls upon them to consider 
the claims of these seriously now, and, by a comparison 
of them with the claims of God, to decide now which they 
would serve. And he especially presses a present de- 
cision, "Choose ye, this day." It is a matter of present 
importance, and the present was the most favourable 
opportunity they would ever have, for making a correct 
decision. " Therefore choose you, this day, whom ye will 
serve." 

As we have already hinted, this exhortation applies, in 
all its force, to us. It is just as important for us, as it 
ever was for the Israelites, that we serve the Lord. 
And it is equally as important that that service be vo- 
luntary and cordial. And moreover, there are just as 



176 SERMONS OF 

many idols and false gods, to draw away our affections 
from the true God, as ever there were in the days of 
Joshua. Gross idols of wood and stone, they may not 
be, but they are just as really substitutes for the living 
God. 

Permit me, then, briefly to call your attention to this 
exhortation, and in the way of illustrating and applying 
it, to notice 

I. Some or the different objects which claim our 

SERVICE, AND THE NATURE OF THEIR CLAIMS RESPECTIVELY. 

II. The importance of making a present decision. 
"this day." 

I. The different objects, etc. 

We have already said that the choice of these objects 
rests with each individual for himself. We know indeed, 
and it is an important truth, ever to be borne in mind, 
that we are incapable of making a correct decision, of 
ourselves. Were the matter left to our own unaided 
choice, no matter what arguments might be presented, en- 
forcing the choice of the service of God, it would be 
refused, for "the carnal mind is enmity against. God," 
and if left to itself, will not come to Christ, even though 
by coming it might obtain life. Our Lord says: "No 
man can come unto me, except the Father who hath sent 
me draw him." 

But although the moral ability to make a correct de- 
cision is derived only from God working in us, yet God 
ordinarily produces this ability through the instrumen- 
tality of effort on our part. " Work out your own salva- 
tion," says the apostle, "with fear and trembling; for it 
is God who worketh in you, both to will and to do, of his 
good pleasure. ' ' Observe here, that it is God who worketh 
in us to will, or to choose any object; yet he works in 
connexion with the operations of our minds. He presents 
arguments and reasons to influence the mind; and then, 
while we are weighing and reflecting upon these, and 
looking to Him for his assisting grace, He imparts the 
ability to choose aright. 

It is evidently our incumbent duty to consider seriously 
the arguments or moral considerations which God pre- 
sents in his word, to aid us in our decision in reference 



REV. THOMAS B. HANNA. 177 

to his service. It is only while thus engaged we can 
anticipate that assistance which will enable us to make a 
correct decision. 

We propose, therefore, now to present to you briefly 
some of the different objects which claim your supreme 
affection and devotion, and to notice their respective 
claims upon you, in order that you may determine which 
it is your duty and your interest to serve. And here we 
may observe that the world, in its various sinful and 
carnal objects of desire and pursuit, is the chief idol 
which* comes in competition with God, in its claims upon 
the service of sinners. As, however, the world embraces 
a variety of objects which are each worshipped by dif- 
ferent classes of sinners, instead of the true God, it is 
necessary to descend to particulars. And we notice 

1. The riches of the world. 

There is perhaps no idol which the world presents, 
more universally or more servilely worshipped than this. 
The vast majority of men bow down before it with an 
abject homage which only finds a parallel in the idolatry 
of the most degraded heathen. The attainment of wealth 
— the accumulation of earthly substance — seems to be 
the grand end of all their desires and pursuits. Not 
satisfied with a competence — with the ordinary returns 
of Providence to honest industry — they are constantly 
racking their brains for new inventions, and straining 
every nerve to carry them into effect, to increase their 
possessions. In the attainment of abundance, all their 
desires are concentrated, and they vainly imagine that 
in that attainment their chief happiness is to be found. 
And to this object, accordingly, their most earnest and 
unwearied efforts are directed. It absorbs their thoughts, 
overrules, or expels from the soul, all other objects, 
and sways an unrivalled sceptre over the man. Every 
other feeling and sentiment is governed by this all-ab- 
sorbing love of money. Such is the case with every 
individual who has made riches his chief good, and has 
fixed his affections upon them. The fact needs no proof. 
It is confirmed by the most superficial observation. 

And now, is not this object, thus pursued, properly 
denominated an idol? And is not such pursuit of it 
16* 



1 1 $ SERMONS OF 

idolatry? Does it not in reality occupy the place of 
when it is thus made the supreme object of desire, 
affection, and pursuit ? It does, and hence is properly 
called an idol vr false 

Accordingly we find it thus represented in the scrip- 
tures. The man who thus earnestly and anxiously pur- 
sues the things of the world is expressly styled an idola- 
ter, and his devotion, or covetousness, idolatry. Our 
Saviour himself represents the riches of this world as the 
rivals of Grod, and expressly assures us that we cannot 
serve God and Mammon. And does not this pursuit of 
earthly riches bear on its very face the essential cha- 
racteristics of idolatry': What is it but giving to the 
• re that homage which is due to the Creator ? 
With the covetous man, riches are the supreme object of 
his affections, his desires, and his devotion. And what 
more could be rendered to God': The language of piety 
is, "Whom have I in heaven but thee, Lord, and there 
is none on earth that I desire besides thee." But that 
of the covetous is. ,; I have made gold my hope, and 
have said to the itse g-old. Thou art my confidence. I 
rejoice because MY wealth is great, and because my 
hands have gotten much." 

It is clearly evident, then, that the rich:: :~ thu world 
do constitute an idol — an object of desire and pursuit, 
the service of which is inconsistent with the service of 
God. 

And now what are the claims of this idol upon our 
services'.' Does it possess any such claims as will justify 
us in renouncing the service of God for its sake '.' There 
are two things, in general, to be taken into considera- 
tion, in determining the objects of our devotion — their 
intrinsic character, and their influence upon our happi- 
ness. 

Unless an object have something in it intrinsically ex- 
cellent, we naturally regard it as senseless and degrading 
to make it an object of supreme attachment. 

Is there any thing in wealth — in money or possessions 
— viewed simply in themselves, deserving our esteem or 
affection': Apart from the uses to which they may be 
applied, what are they? Dull, senseless, inanimate mat- 



REV. THOMAS B. HANNA. 179 

tcr. The glittering gold which so attracts the hearts of 
men is in itself as worthless as the most ignoble dust we 
tread under our feet. All the value attached to it in 
the mind is fictitious, is assumed; it has no real exist- 
ence. 

Will you then permit such an object to engross your 
affections and devotion, in preference to the living God? 
You wonder at the blindness and the folly of the wretched 
heathen, who bow down in formal worship to images of 
gold; and can you make that same material, in another 
form, the object of your chief desire and affection? If 
so, how are you better than they? There can be no es- 
sential difference between gold and silver shaped into 
statuary, adorned with stately trappings, and worshipped 
by the heathen, and the same metals shaped in the form 
of eagles, crowns, and dollars, and worshipped by inha- 
bitants of enlightened lands. The forms of the idol, and 
the modes of adoration are different, but the idolatry is 
the same. 

If, then, the gold and silver idols of the heathen are no 
gods, and have no claims on the worship of their de- 
votees, can you for a moment believe that those same 
materials, as you have them, have any claims upon "your 
homage? 

Since there is nothing, then, in earthly possessions, in 
themselves, to render them worthy of our supreme re- 
gard, let us turn to the other consideration, and inquire 
— are they essentially connected with our happiness? 
Are they capable of imparting to us any real or satisfy- 
ing enjoyment? 

Contemplate them, but for a moment, in this light, and 
see if they are worthy of your supreme affection or confi- 
dence. Suppose your wealth equal to your utmost de- 
sires, think you that you would be perfectly happy? 
We know wealth can purchase many comforts ; but ask 
yourselves, would you be happy had you no other enjoy- 
ments than wealth can procure? Can it impart ease to 
the mind? Can it banish all doubts and fears and anx- 
ieties ? Can it even secure you from bodily ills, or from 
liability to physical sufferings? More than all this, can 
it secure any spiritual and eternal enjoyments? To ash 



180 SERMONS OF 

these questions is to answer them. Every one knows 
that wealth, however boundless it may be in its extent, 
cannot secure to its possessor any of these essential ele- 
ments of happiness. 

Will you then make it your chief good? 'With its 
inadequacy to promote your happiness thus glaringly be- 
fore your eyes, will you make it the chief object of your 
desire and pursuit? Surely if you regard your own 
interests, you will look for something higher and better. 
And remember, on the other hand, that this idol is not 
only incapable of securing your happiness, but it will, if 
supremely worshipped, be productive of incalculable evil. 
It will not only stand in the way of all true rational en- 
joyment here, but it shuts the gate of heaven against its 
deluded votary, and secures eternal ivo. "It is easier," 
says our Lord, " for a camel to go through the eye of a 
needle, than for a rich man to enter into the kingdom of 
God." "They that will be rich fall into temptation and 
a snare, and into many foolish and hurtful lusts, which 
drown men in destruction and perdition.' " 

With these solemn declarations before your eyes, can 
you still regard riches as the chief good ? " What shall 

IT PROFIT A MAX, THOUGH HE SHOULD GAIN THE WHOLE 
WORLD AND LOSE HIS OWN SOUL?" 

2. Earthly Pleasures. 

There is a natural desire, in every human heart, to be 
happy. God has created us with capacities for enjoy- 
ment, and these capacities are constantly craving their 
appropriate gratifications. Accordingly, the universal 
inquiry among mankind is, " Who will show us any good f" 
And to obtain a satisfactory answer to this inquiry is 
the constant and untiring effort of all. And although 
this desire is, in itself, innocent and right, yet, in conse- 
quence of man's depravity, it has become the occasion of 
many and various forms of gross idolatry. For, having 
forsaken, as all have, the Fountain of living waters — 
the only source of true enjoyment — it prompts the sin- 
ner to hew out to himself broken cisterns which can 
hold no water. 

The world presents numerous deceptive sources of 
pleasure, to which it invites the sinner to come and satis- 



KEV. THOMAS B. HANNA. 181 

fy his desire. And multitudes, following their own 
blinded passions and desires, listen to the syren song, 
and are induced to make these earthly vanities their chief 
good. 

These earthly sources of pleasure are too numerous to 
be distinctly specified. They embrace every variety of 
carnal pleasures — from the lowest grade of beastly, sensual 
gratifications, to the most refined species of intellectual 
enjoyment. They comprehend the libertine's indulgence 
and gratification of base sensual passions — the drunkard's 
intoxicating cup — the reveller's vain amusements and 
carousals — the scoffer's jest — and the philosopher's plea- 
sures of science. In short, every variety of enjoyment, 
suited to the peculiar tastes and habits of the inquirer, 
is offered by the world to those who are longing for hap- 
piness. 

And now, for the sake of these, the sinner is asked to 
give up the service of God. For the sake of the enjoy- 
ment which these sources of pleasure may afford him, he 
is asked to give up his efforts to obtain the favour of 
God. This, then, is one of the idols, between which and 
God you are called to choose. And can you hesitate as 
to your choice? What claims has this idol on your su- 
preme attachment or devotion? Is there any thing in- 
trinsically excellent in the pleasures of the world? Are 
they not uniformly low, debasing, and sensual? Take 
the best of them, and place them in comparison with those 
pure and holy enjoyments which flow from the service of 
God, and how apparent, how vast is the difference ! 
Surely, no one can contemplate these earthly pleasures, 
in themselves, and feel that they are worthy of supreme 
attachment. Every one feels, if he possesses a spark 
of moral sensibility, that they are low, degrading, and 
dishonouring to their devotees. Surely, if you possess 
any self-respect, you cannot make these your god ! 

View them also in reference to your interests and hap- 
piness. Are they capable of truly and permanently sa- 
tisfying the soul ? We need only refer to the experience 
of those who have tried them. How uniform is the tes- 
timony of all such to their utter insufficiency ! "Vanity 
of vanities, all is vanity," is the judgment finally passed 



182 SERMONS OF 

upon them, even by their most favoured followers. In 
the midst of all his enjoyments, the sinner still feels that 
he is not perfectly happy; and hence that continual 
restlessness — that incessant hurrying from one enjoy- 
ment to another, which uniformly characterizes the sons 
of pleasure. "The wicked are like the troubled sea, 
when it cannot rest, whose waters cast up mire and dirt." 
"There is no peace," saith my God, "to the wicked." 
And still another discouraging fact, in reference to 
these earthly pleasures, is that, whatever temporary en- 
joyment they may afford, they are necessarily short-lived. 
They are like the crackling of thorns under a pot — they 
may blaze up brightly and cheerily for awhile, but they 
soon vanish, leaving the depths of darkness behind them. 
" Behold ! all ye that kindle a fire, and compass yourselves 
about with sparks, walk in the light of your fire, and in 
the sparks that ye have kindled. This shall ye have of 

MY HAND, YE SHALL LIE DOWN IN SORROW." 

Can you choose that, for your supreme portion, which 
terminates thus? especially when a better and an en- 
during portion is freely offered? "Wherefore do ye 
spend your money for that which is not bread, and your 
labour for that which satisfieth not ? Hearken diligently 
unto me, and eat ye that which is good, and let your 
soul delight itself in fatness." 

3. Worldly honours. 

Next to the love of riches and of pleasures, there is 
perhaps no principle more universally prevalent than 
ambition, or a desire of distinction. Actuated by a spirit 
of pride, which, in some form, dwells in every heart, men 
naturally desire that their fancied excellencies should be 
known and honoured. They cannot endure the thought 
that all their virtues and attainments should waste them- 
selves unseen, and that they should live and die unknown. 
They long to be placed on some proud eminence, where 
they can look down, in conscious superiority, on the 
common herd, and receive the tribute of honour and ap- 
plause from their lips and hearts. And the world, ever 
ready to gratify the depraved desire of the sinner, what- 
ever it may be, provides many schemes for accomplishing 
this. It points to many posts of honour and renown, 



REV. THOMAS B. HANNA. 183 

which may be gained only by the sacrifice of other ob- 
jects, and urges him to make the sacrifice. And the 
sinner, impelled by his insatiable thirst for fame, accepts 
the offer, and bows down before the glittering idol. He 
sees the longed-for honours in .the distance ; the desire 
to obtain them takes possession of his soul ; and to their 
attainment, henceforth, his chief efforts are constantly 
directed. Forgetful of the praise of God, he fixes all 
his expectations of happiness in the applause of men. 

We need not stay to prove that this is idolatry — that 
the object thus pursued is AN idol. It is an object of 
supreme desire and devotion ; it absorbs all the chief af- 
fections of the soul, and stands in direct opposition to 
the service of God. "How can ye believe,'' says our 
Lord, "who receive honour one of another, and seek not 
the honour that cometh from God only?" 

Nor let it be supposed that this is an idol worshipped 
only by the great ones of the earth. It has its devotees 
among all classes, and in all conditions of life. It tempts 
alike the politician, the statesman, the scholar, the 
divine, and the artisan— -the tradesman and the farmer. 
Hone are so high as to be above the reach of its influ- 
ence—none too low to be capable of being affected by 
it. The breath of flattery and popular applause is a 
grateful incense to all, to obtain which many are ready 
to renounce and sacrifice all higher objects. How often 
do you see even honest, upright men- — how often do you 
feel yourselves inclined to— swerve from the path of duty, 
to escape the censures of the world, or ready to pursue 
a sinful course to purchase its applause ? 

It is then a rival of God. Give yourselves up to it, 
and it will lead you far away from the service of the 
living and the true God. 

And now, what are the claims of this idol upon us ? 
Is there any thing about it so essentially worthy, or so 
connected with our happiness, as to justify us in renoun- 
cing, for its sake, the service and the favour of God? 
What is it? A mere name! a thing which has no real, 
but a merely fictitious and fanciful existence ! Honour 
derives all its real value from the character of the source 
from which it comes. To be praised by a fool, who is 



184: SERMONS OF 

incapable of appreciating character, and who bestows his 
praises merely by caprice or prejudice, will be regarded 
by none as a desirable distinction. And what better than 
this is the applause of the world, in general? Who re- 
gards the mass of mankind as* proper judges of charac- 
ter ? Look at the manner in which their applause is ge- 
nerally bestowed. Who are its objects? The wise, the 
good, and the worthy f Almost uniformly the reverse. The 
man whose hands are dipped in human gore — the bril- 
liant actor who plays on the stage of vanity and vice — 
the bold and shameless demagogue — the profane and 
senseless scoffer — and the low and grovelling clown, who 
panders to their vitiated passions — these are, for the most 
part, the objects on whom the honours of the world are 
showered. 

And now, could you desire honours from such a source ? 
Can you make that your chief good which will class you 
with such characters, and distinguish you by such asso- 
ciations. 

Look again at the fickleness of this god. How easily 
is the breath of popular applause converted into the blast 
of infamy and scorn ! How often do we see the indi- 
vidual exalted to-day to the pinnacle of fame, to-morrow 
prostrated in the depths of disgrace ! How often is the 
voice of the multitude heard shouting hosannas to a 
favoured object to-day, and to-morrow breathing forth 
anathemas and execrations, and shouting, "crucify him 
— crucify him!" 

Can you place your reliance and hopes of happiness 
on that object which is thus fickle and false, and which, 
however it may favour you to-day, may ere long abandon 
you to utter desolation ? 

And after all, suppose all your ambitious schemes com- 
pletely successful ; suppose the favours of this fickle god 
should to you be constant and faithful, will you be per- 
fectly happy ? Can the honours of the world satisfy your 
soul ? Can they exempt you from sufferings, or give you 
comfort therein ? Can they hinder the approach of death, 
or relieve you from its terrors when it comes? Can they 
open to you the gates of heaven, or secure you happi- 
ness hereafter ? ! you know they cannot ! You know 
you may possess all the honours of the world, and yet be 



REV. THOMAS B. HANNA. 185 

miserable here and hereafter. Can you then be satisfied 
with them as your portion? Is it not your interest to 
turn away from this god, and seek some other? 

And now let me direct your attention briefly to 

4. The true object of worship — the living God. 

Having seen that none of the objects presented by the 
world are worthy of our homage; and bearing in mind 
the necessity of our nature, that we must have a god, 
we naturally ask, where shall we find this being ? And 
we answer, on the strength of both reason and revela- 
tion, "in the heavens." That glorious Being who dwells 
in light, inaccessible and full of glory — who created us 
and all the world around us — who provides all our com- 
forts and enjoyments, and in whose hands are our lives 
and our eternal destinies ; this is our God. He has freely 
offered himself to us as our God, guarantying to us, on 
our acceptance, all the favours Deity can bestow, and re- 
quiring us, on the other hand, to love and cherish him as 
our chief good. 

And now has not this Being claims on our supreme 
and exclusive service? Look for a moment at his es- 
sential character — at what he has done for us, and the 
prospect of our future happiness centred in him. We 
have said, and the common sense of mankind confirms it, 
that whatever is supremely excellent or worthy in itself, 
demands our supreme devotion, even although there were 
no other consideration to confirm it. And is not God 
supremely excellent? Are there not in him all the traits 
of character which the higher sentiments of our nature 
approve and love? Is he not infinitely wise, powerful, 
good, and holy? Look abroad, over the works of his 
hands, and read his character there ! Look up unto the 
heavens which his own fingers framed, and to the moon, 
and to the stars, which were ordained by him ! Look at 
the variety — the order — the adaptation — and the perfec- 
tion of his works. And contemplate the dispensations of 
his providence, by which these things are directed and 
governed to their appropriate ends. See you not wisdom, 
power, goodness and truth, displayed in all these? Are 
you not ready to say, with the Psalmist, "0 Lord, our 
Lord, how excellent is thy name in all the earth?" 
17 



1S6 SERMONS OF 

Turn to the word of God, and contemplate the -wisdom, 
holiness, truth, and goodness, which there stand out so 
prominently, and say, is not the Being from whom this 
book emanated worthy of the supreme homage of our 
hearts? If infinite purity, wisdom, and love, are attri- 
butes of character which demand supreme homage and 
regard, no one can doubt the claims of the living God 
to such homage. For in him these attributes are united. 

But consider also what this Being has done for us, and 
see if he has not claims on our gratitude. This argu- 
ment, you will observe, Joshua uses in enforcing the ser- 
vice of the Lord upon the children of Israel. He re- 
counts the various deliverances he had wrought in their 
behalf, and the various blessings he had bestowed upon 
them; and he adds. ••Xow, therefore, fear the Lord, and 
serve him in sincerity and truth.'' And the people felt 
and acknowledged the force Of the argument ; for they 
answered to the appeal of J oshua, " The Lord our God, 
he it is that brought us up. and our fathers out of the 
land of Egypt — therefore will we also serve the Lord.'' 
Every individual of moral sensibility acknowledges the 
claims of gratitude. TVe naturally feel ourselves under 
obligations to regard and serve our benefactor. Thus 
the children of Israel felt in reference to God. And are 
not the same obligations on us ? Look back upon all the 
way you have been conducted hitherto — upon the favours 
you have enjoyed, and mercies received, and reflect that 
all these came from God. Reflect that you are indebted 
to him for your very being, and for all its attendant bless- 
ings. Think of the great salvation which he has pro- 
vided for you, from sin and from wrath eternal — a salva- 
tion which cost no less a price than the blood of his be- 
loved Son ! Think of the comprehensive and incalculable 
benefits comprised in this salvation. And in view of all 
these things, can you feel that he has no claim on your 
gratitude? Do you not feel that you owe to him the 
highest services you can possibly render? 

Once more — contemplate this Being as he stands con- 
nected with x out future prospects. Recall to your mind 
the fact that you are entirely and absolutely dependent 
a him for all you hope to enjoy. Remember that to 



REV. THOMAS B. HANNA. 187 

him belongs the ordering and arranging of all jour future 
circumstances in this world, and that in his hands is your 
eternal destiny. And in view of these facts, which none 
but an atheist can deny, do you not feel it your interest 
to enjoy the favour and the friendship of this God ? But 
remember that you cannot do so otherwise than by en- 
gaging constantly and devotedly in his service. "If ye 
forsake the Lord, and serve strange gods, then he will turn 
and do you hurt, and consume you." " Them that honour 
me I will honour, and they that despise me shall be lightly 
esteemed." "If thou seek him, he will be found of thee ; 
but if thou forsake him, he will cast thee off for ever." 
"Consider this and be afraid, ye that forget the Lord." 

Now, in view of all these facts, are you not ready to 
say: "As for me and my house, we will serve the Lord?" 
" Other lords besides thee have had dominion over us, 
but henceforth by thee only will we make mention of thy 
name ? " 

II. We are to consider the importance of a present 
decision — "Choose ye this day whom ye will serve." 

There is a natural disposition among mankind to put 
off to a future period all consideration of matters con- 
nected with religion. Even although convinced of the 
necessity of making a decision in regard to them at some 
future period, they always wish to evade it for the pre- 
sent. This procrastinating spirit — this deferring atten- 
tion to divine things to more convenient seasons — has 
been, and still is, the source of irremediable misery to vast 
multitudes of our race. Hence it is that the scriptures 
so urgently insist on a present decision. "Choose ye* 
this day whom ye will serve." "Now is the accepted 
time," &c. And there are two or three considerations 
which will show the propriety of these exhortations. 

1. The importance of the matter to be decided. Com- 
mon prudence would dictate that the most important 
matters should always have our immediate and most care- 
ful consideration — that they should have the preference 
to those of inferior importance. It is upon this principle 
that wise men act in the ordinary affairs of life ; and it 
is by attending to it that they prosper. Now what matter 
can be more important than the choice of A god ? Upon 



188 SERMONS OF 

the decision of this question depend, not only our pre- 
sent, but our eternal happiness and interest. A mistake 
here "will operate not only against our peace an dhappi- 
ness in this world, but its influence will tell upon the in- 
terests of our souls throughout eternal ages. The de- 
cision of this question, then, is evidently of the utmost 
importance. In comparison with it, all questions touch- 
ing our temporal affairs sink into utter and absolute in- 
significance. Does not this question then demand our 
immediate attention? Can we, as reasonable beings, 
neglect the decision of it, to attend to any other matter 
of inferior importance ? 

2. The present is the most favourable opportunity for 
deciding correctly. Even supposing that we may live to 
see the more "convenient season," to which we are dis- 
posed to defer the decision of this question, have we any 
reason to believe that we will be in any better condition 
for deciding it ? On the contrary, every probability is 
that our condition will be more unfavourable. Every 
one knows that the longer any question remains upon the 
mind undecided, the more difficult it is to arrive at any 
decision. The mind becomes permanently unsettled, and 
involved in doubt and confusion. And, moreover, as the 
cares, anxieties, and troubles of life are constantly in- 
creasing as one advances in years, it is evident that these 
will contribute to disqualify the mind for any correct de- 
termination. The more free the mind is from the burden 
of other cares, the better is its condition for attending 
to these solemn things. But never will the mind of any 
*be more at liberty than now. And there is still another 
consideration. Now, you have the assistance of the Spirit 
offered. You may never have it again! When you are 
called, as you are now, to decide this point, the Spirit is 
standing ready to aid you in determining it. But re- 
member, God's Spirit will not always strive with man. 
Rejected now, he may abandon you for ever to the hard- 
ness of your hearts. You may live, but you will live 
without the strivings of the Spirit. When you have once 
deliberately rejected the offers of mercy — when you have 
trifled with the influences of the Spirit, you have no right 
or reason to expect that that Spirit will ever strive with 



REV. THOMAS B. HANNA. 189 

you again. You may long, and sigh, and cry ; but like 
Esau, you will then find no place for repentance, though 
you seek it carefully with tears. He is joined to idols, 

LET HIM ALONE. 

3. This may be your only opportunity. The uncer- 
tainty of life is so evident, and so universally acknow- 
ledged, that it has almost ceased to attract attention. It 
is a fact written in almost every chapter of the Bible, and 
inscribed on every page of providence. Go to yonder 
grave-yard, and read the inscriptions on those mournful 
monuments of the departed; and what striking proof 
meets you there of the uncertainty of life ! All ages, 
ranks, and conditions are there. Refer to your own ob- 
servation, and go no farther back than the late solemn 
providences which have passed over this community. 
How many have you seen in the morning of life, in the 
vigour of manhood, as well as in the ripeness of age, cut 
down by the destroyer ! Remember, a little while ago, 
these were what you are now. Can you resist the im- 
pression that you may soon, very soon, be what they are 
now ? ! we know not what a day may bring forth ! 
To-morrow may, to many of us, be in the eternal world ! 
At best our time is short, and the hour of our departure 
uncertain. At such a time as ye think not will the Son 
of Man come. Can we then risk a delay in deciding a 
question which so intimately concerns our eternal inte- 
rests? A day may place it beyond our decision; "for 
there is no work nor device, nor knowledge, nor wisdom 
in the grave." Be wise to-day, 'tis madness to defer. 



SERMON X. 

-^ EARLY piety. 

Eccles. xii. 1: "Remember now thy Creator ,in the days of thy youth, 
while the evil days come not, nor the years draw nigh, when thou shalt 
say, I have no pleasure in them." 

One of the most interesting features of the Christian 
religion is the universality of its invitations and commands. 
IT* 



190 SERMONS OF 

It is a system which embraces, in the wide extent of its 
benevolent objects, the interests of the whole human race, 
unlimited by any real or imaginary distinction. • In the 
announcements or proclamations which it makes to men, 
whether in the way of promise or injunction, its voice 
extends alike to all. "Unto you, men, I call, and my 
voice is to the sons of man," is the tenor of its offers and 
commands. And from this universal address no member 
of the human family can plead exemption. It includes 
alike the high and the low, the rich and the poor, the 
bond and the free, the young and the old, the righteous 
and the wicked ; and, in short, all, by whatever real or 
conventional distinctions of circumstances or of character 
they may be known among men. All are entitled to re- 
ceive and embrace the gospel offer ; and all are alike sub- 
ject to the authority of God's commands. 

This fact is attested, not merely by the universal terms 
in which its general calls are made, but also by its spe- 
cial addresses to each and every particular class and 
character comprehended in the human family. While 
the high and the low, the rich and the poor, the old and 
the young, and the various other distinctive classes of 
mankind, are all included in the general offers and calls 
of the gospel, they are, at the same time, addressed in- 
dividually, and the privileges and duties, set forth in the 
general address, are enforced upon them personally, by 
arguments drawn from their particular circumstances, 
character or condition. 

Thus the religion of the Bible would extend its benefits 
to all; it would have sinners of every age, class, and 
character, participate in its peculiar privileges. 

To no particular class of the human family, however, 
are the offers and calls of the gospel more frequently, or 
with more earnestness, addressed than to the one referred 
to in our text — THE young. As it is ordinarily the case 
that the character of man depends chiefly on the instruc- 
tions given and the habits established in the morning of 
life, it was evidently a matter of peculiar importance that 
in endeavouring to mould the human heart into a con- 
formity with the divine law, the inspired writers should 
direct their special attention to the youthful mind. Im- 



REV. THOMAS B. II ANNA. 101 

pressions of divine things are more easily made in early 
life than at any subsequent period, when the cares and 
riches and pleasures of the world have hardened the heart 
and warped its sensibilities ; and when such impressions 
have been made at this early period, they are ordinarily, 
from the very nature of the mind, more permanent, and 
more influential on the life and conduct, than those pro- 
duced at any subsequent time. Hence the propriety and 
importance of insisting upon an early attention to the 
claims of religion. Youth is the spring — the seed-time 
of life; andjf the seeds of piety be not implanted and 
cultivated in this, their appropriate season, the garden of 
the heart will ordinarily remain through life a barren waste, 
grown over with the thorns and briers of sin and folly. 

Clearly discerning this truth, the penman of our text 
— an individual who was distinguished by the honourable 
title of "the wisest of men" — directs his special atten- 
tion to the instruction of the young. His superior wis- 
dom, extensive observation, and personal experience, had 
deeply convinced him of the importance of that period of 
life. He had doubtless seen innumerable instances in 
which the neglect of early piety had been followed by a 
life of obstinate and persevering folly, and at length a 
death of hopelessness and horror. He had seen too that 
a child trained, in early years, in the way of piety, ordi- 
narily grew up to manhood distinguished for its upright- 
ness and goodness, and when old, departed not therefrom. 
And impressed by these facts, with a sense of the neces- 
sity of endeavouring to enlist the mind, at its earliest 
period, in the service of God, this inspired writer fre- 
quently addresses himself directly to the young, com- 
municating instruction and advice suitable to their ca- 
pacity and wants. This will be observed particularly in 
regard to the Book of Proverbs, the great design of which 
— he himself tells us — was "to give the young man know- 
ledge and discretion." And in the Book of Ecclesiastes, 
he still keeps the same great object in view. Although 
professedly engaged in the investigation of subjects mys- 
terious in their nature, incomprehensible in their extent, 
and immeasurable in their importance, he frequently 
turns aside to resume the direct instruction of the young, 



192 SERMONS OF 

and to illustrate truths suited to their capacity and their 
wants. The chapter of which our text is a part, may be 
regarded as the practical application of the discourse car- 
ried on in the preceding part of the Book. 

After illustrating, at' length, the vanity of earthly 
things, and the number and variety of evils which exist 
under the sun, and which all must, to some extent, en- 
counter, the wise man improves and applies his subject 
by deducing from it an argument in favour of early 
piety. " Remember now thy Creator in the days of thy 
youth, while the evil days come not, nor the years draw 
nigh, when thou shalt say, I have no pleasure in them.'" 
Since the life upon which you are entering is one of 
vanity — brief, fading, and unsatisfying — identified with 
almost innumerable ills and sorrows, and terminated, at 
length, by a solemn change — how important is it that, in 
the beginning of your existence, you should seek and ob- 
tain an interest in his favour who alone can protect from 
life's ills, or impart consolation under them. 

In further discussion, we propose, 

I. To explain the duty here enjoined. 

II. To suggest some arguments and inducements en- 
forcing it. 

I. The duty enjoined — " Remember now thy Creator 
in the days of thy youth." 

It is scarcely necessary to remark here that the object 
commended to our remembrance by this language is God. 
He is the Creator of all things that exist, and is, in a 
special sense, our Creator, being both the framer of our 
bodies and the Father of our spirits. Accordingly, 
this is one of the titles he assumes to himself, and by 
which he is frequently distinguished in the scriptures. 
The use of this title, therefore, in the present instance, 
is not to be understood as limiting our remembrance of 
him simply to his character as the Creator, but as a 
general designation which would be universally understood 
and recognised. At the same time this title contains — 
as we may afterwards notice — an implied argument, en- 
forcing the remembrance of him here enjoined. It has 
been observed by some that the term Creator is, in the 
original, in the plural form, literally signifying Creators; 
and it has been thought by such, that the term was de- 



REV. THOMAS B. HANNA. 193 

signed to intimate the existence of a Trinity, or at least 
a plurality of persons in the Godhead, and to teach that 
each of these persons is to be included in our devotional 
remembrance. However this may be, as far as the 
original meaning of the term here used is concerned, 
the idea is doubtless a correct one, that God, in all 
his persons, attributes and characters, is the proper 
object of our religious worship. In whatever character 
he may reveal himself to us by his word or by his works, 
and whatever attributes he may manifest himself as pos- 
sessing in that character, and as possessed of those at- 
tributes, we are required to remember him. 

But what is intended by remembering God? What 
particular duties does this injunction include? To re- 
member, in its primary sense, is to keep in mind and re- 
flect upon some past event or absent object. It is, in 
short, the acting of the mind in reference to something 
either past or distant. The nature of this remembrance 
will, of course, vary in different instances, according to 
the character of the subject or object about which it is 
exercised. Objects of a pleasing, gratifying character, 
will of course call for a remembrance cordial and joy- 
ful, and those of the opposite kind, the contrary. To 
remember our Creator, therefore, in the sense of our 
text, is, in general, to cherish such thoughts and feelings 
in reference to him as are correspondent to his charac- 
ter and claims upon us; in other words, it is to remem- 
ber him with faith, love, reverence, and devotion. To 
define the duty, however, more particularly, we remark, 

1. That it requires us to make God a frequent object 
of our thoughts. This, we have seen, is a primary idea 
in remembrance. He who never thinks about an absent 
friend cannot surely, with any propriety, be said to re- 
member him. Memory, if exercised about an object at 
all, will necessarily bring it frequently before the con- 
templation of the mind, and make it the subject of fre- 
quent thought and reflection. To remember God evi- 
dently includes this as its primary idea, that God should 
be the object of frequent thoughts and meditations. We 
know how it is in regard to other objects of our affec- 
tionate remembrance. If a cherished friend be absent 



194 SERMONS OF 

from us. and we have no opportunity of immediate per- 
sonal communion with him, our hearts will naturally ma- 
nifest their attachment to him by frequently recalling. 
and dwelling on his memory. And thus it is with God. 
That individual who never, or only on rare occasions, 
thinks of his Creator, evidently cannot be said to re- 
member him at all. This exercise is represented in the 
scriptures as the great distinguishing difference between 
the righteous and the wicked. Of the wicked it is said, 
" G-od is not in all his thoughts," that is, he is not in any 
of them. The sinner dislikes the thoughts of God, and 
endeavours, as far as possible, to banish them from his 
mind. He likes not to retain God in his knowledge. 
But the character of the righteous, in this respect, is of 
a directly contrary nature. To him the thoughts of God 
are pleasing and delightful, and he cherishes them with 
untiring frequency. "I have set the Lord always before 
me," is the language of his heart. His mind frequently 
turns from the vanities of the world to the contemplation 
of those (to him) more interesting subjects which are 
connected with the existence and character of his glorious 
Creator. 

2. The duty enjoined also req wires that our thoughts con- 
cern ing him be true and just. To ascribe to God. ^vhen we 
think of him, attributes which are not his. and to forget or 
overlook his real character, is not remembering him, but a 
being of our imagination. It may be an idol, a Baal. Jupi- 
ter, or Moloch, or a being altogether such as ourselves, but 
certainly it is not Jehovah. God is just what he has repre- 
sented himself to be, in his word and works. Divest him of 
any of his attributes, or ascribe to him any he does not 
possess, and you have another being, essentially different 
from him ; and if that be the object of your remembrance, 
you are remembering, not your Creator, but a false god 
which your imagination has substituted for him. To ful- 
fil the injunction of our text, therefore, evidently requires 
us to know something of his character, and previously to 
make ourselves acquainted with the peculiar properties 
by which he is distinguished. This we may do by con- 
sulting his word and his works. There his character is 
distinctly portrayed; there all the distinguishing attri- 



REV. THOMAS B. IIANNA. 195 

butes of his being are revealed. By familiarizing our- 
selves with this revelation, we may easily arrive at some 
accurate knowledge of the character of God, and thus be 
prepared to remember him intelligently and appropriate- 
ly. But without such knowledge, our remembrance of 
our Creator, however fervent and devoted it may be, will 
necessarily be blind, senseless, and idolatrous; for then 
we will be worshipping, we know not what. 

One of the first duties, then, made incumbent on the 
young, by this command, is that of studying and endea- 
vouring to become familiar with the character of God. 
Contemplate his works, and read his attributes as they 
are written there. Search the scriptures, and learn from 
their distinct announcements what God is, and in what 
character he would have us remember and adore him. 
And thus becoming acquainted with the actual character 
of your Creator, you will have laid the foundation for 
thoughts concerning him, at once intelligent and appro- 
priate, and for a remembrance which will consequently 
be to him acceptable. 

3. To remember Grod, in the sense of the text, is to re- 
member him cordially, with proper sentiments and affec- 
tions. It is not enough that we should often think of 
God, or even that our thoughts concerning him should 
always be just and true. Such may be the case, and yet 
our remembrance be cold, indifferent, and heartless. Such 
a remembrance may be exercised at times even by the 
individual in whose heart exist unbelief and enmity 
against God. That exercise of mind, therefore, which 
God requires of us in reference to himself, and which he 
represents as characteristic of his children, must be some- 
thing more this. It is a remembrance in which the af- 
fections harmonize with the thoughts, which consists not 
merely in thinking about, but in cordially approving and 
loving the character of God. "My son, give me thy 
heart," is his demand; and no service wanting this, how- 
ever perfect in other respects, can be acceptable. We 
have already intimated that our remembrance should al- 
ways correspond in character with the nature of the 
object about which it is exercised. Now nothing can be 
more evident than that the character of God is such as 



196 SERMONS OF 

to demand from us a remembrance the most affectionate, 
reverential, and devoted. 

His essential excellence demands this of us with an 
obligation which no virtuous being can resist, and no sin- 
ful being deny. If we would remember our Creator, 
therefore, agreeably to his demands, our thoughts of him 
must, in the first place, be of a believing character. 
" Without faith it is impossible to please him, for he that 
cometh to God must believe that he is, and that he is a 
re warder of them that diligently seek him." And this 
faith must be, not merely a general recognition of the 
truths, that he exists, that he is our Creator, and that he 
is possessed of such and such characteristics as the scrip- 
tures ascribe to him, but a personal appropriation of him 
to ourselves as our God and Father in Christ; such a faith 
as will enable us to say, "This God is our God for ever 
and ever." 

Farther, our remembrance must be of an affectionate, 
loving character. "Thou shalt love the Lord thy God 
with all thy heart," &c, is the great primary precept 
of the law. To remember God aright and acceptably, 
therefore, is to cherish a supreme and unalterable attach- 
ment to his being and character. "Whom have I in 
heaven but thee, and there is none upon earth that I de- 
sire besides thee." 

Finally, our remembrance of God should be reverential 
and devotional. It should ever be accompanied with a 
solemn, realizing sense of his dread majesty, and a hearty 
disposition to admire and adore his greatness. " Great 
is the Lord, and greatly to be praised." 

4. We should remember him practically. This is doubt- 
less the principal thing intended in the text. It would 
be of little consequence how often or how earnestly we 
remembered God in our thoughts and meditations, if that 
remembrance exerted no influence on our lives and con- 
duct. The great ultimate design of God, in all his invi- 
tations and commands, is to engage us to a practical sub- 
mission and obedience to his will. And although for this 
purpose he primarily addresses himself to our hearts and 
consciences, and seeks the affectionate homage of our 
souls, he, at the same time, requires that these internal 



REV. THOMAS B. HANNA. 197 

sentiments be manifested by corresponding lives. He 
enjoins upon us that we glorify him, both in our bodies 
and in our spirits, for both are his, and to both the obli- 
gation of his law extends. And since God is essentially 
a sovereign, and has a rightful claim upon the active obe- 
dience of all his creatures, and has given definite and 
practical rules to regulate their actions, it is evident that 
no one can remember him aright, without being prompted 
to do his will. A mere theoretical or sentimental remem- 
brance falls far below the claims of his character upon 
us. " Why call ye me Lord, Lord, and do not the things 
which I say?" If we recognise him as our sovereign 
Lord, which we must do if we remember him aright, 
surely we cannot do otherwise than acknowledge his au- 
thority and endeavour to conform ourselves to his will. 
And such only as remember him thus are recognised by 
him as his true friends and followers. " Ye are my friends 
if ye do whatsoever I command you." 

To meet the obligations of the duty here enjoined, 
therefore, it is necessary, not only that we often think 
about God, that our views of his character be correct, 
and that our meditations be accompanied by suitable 
sentiments and affections ; but also that we endeavour 
practically to acknowledge his claims upon us, and to live 
devoted to his service. Our private remembrance of him 
must be accompanied by a public confession of his name ; 
and our lives in general must bear testimony to the sin- 
cerity of our profession by their conformity to his will. 

Such, we apprehend, are the principal things included 
in remembering Grod. And now this duty, you will ob- 
serve, is specially enjoined upon the young. It is indeed 
incumbent on all; none are exempt from its obligations. 
Yet there are, at the same time, special reasons enforcing 
it upon the attention of the young. 

II. We propose, therefore, to notice briefly some of 
the arguments which enforce the injunction of the text; 
or, in other words, some reasons icliy the young especially 
should remember their Creator in the manner we have 
been endeavouring to describe. 

1. All the obligations, requiring this duty of others, 
equally require it of the young. It is a mistaken idea 
" 18 



198 SERMONS OJF 

-which seems to have taken fast hold of many youthful 
minds, that religion is designed and suited only for the 
aged or the mature in years, and that its sober realities 
are unbecoming the youthful spirit, and that, therefore, 
in their younger years, they may innocently and safely 
indulge in levity and folly, putting off the claims of piety 
to some more suitable period in the distant future. It 
would not be difficult, did time permit us to enter into 
the investigation, to ascertain the source or origin of this 
pernicious sentiment. It can evidently have no other 
origin or foundation than the natural depravity of the 
human heart; the secret aversion to God characteristic 
of human nature. One thing at least must be evident to 
every candid mind, that such an idea can derive no sup- 
port from either reason or revelation. 

Every circumstance which can be adduced to enforce 
the service of God upon any of the human family, will 
apply with equal force to the young and the old. The 
primary and supreme foundation of all moral obligation 
is God's sovereignty or his essential authority over us. 
All the duties, therefore, enjoined by that authority, are 
equally obligatory on all over whom that authority ex- 
tends. But to whom does the sovereign authority of God 
extend? To the old merely, or the middle-aged? No 
one can question that his sovereignty over us commences 
with our existence ; that from the moment we become his 
creatures, he has an absolute propriety in us and claim 
upon our services. As soon, therefore, as we become 
capable of recognising that authority, and of exercising 
a moral agency in discerning between good and evil, his 
claims upon our active obedience become imperative; and 
no individual capable of moral agency can absolve him- 
self from this obligation. The law of God makes no ex- 
ceptions in favour of any who hear its demands. Young 
and old, high and low, rich and poor, are alike subject 
to its obligations. 

Farther, all the subordinate reasons of obedience apply 
to the young equally with the old. God is he from whom 
they received their being ; he by whom their lot was cast 
in pleasant places, by whom they have been sustained in 
life, from infancy to the present moment, and by whom 



REV. THOMAS B. IIANNA. 199 

all the comforts they enjoy have been provided. He is, 
moreover, their Redeemer, their God, in Christ reconciling 
them unto himself, blotting out their transgressions, and 
opening up for them the way to eternal life and glory. 
All these facts concerning God, which are well fitted to 
excite our gratitude, and prompt us to love and serve 
our benefactor, are true in reference to the young as 
well as any other class of mankind. 

Farther, the young have the same need of the com- 
forts and consolations of religion as others. They are 
exposed to the same trials and troubles. They are 
equally helpless in themselves ; nor is there any other 
source of comfort and happiness which will occupy the 
place of the consolations of the gospel. Their own inte- 
rests, therefore, require that they, as well as others, should 
remember their Creator. 

Finally, they are exposed to the same condemnation 
as others, in case they neglect this duty. Let no one 
imagine that youth will constitute an available plea at 
the judgment bar. It will not and cannot exonerate any 
moral agent from condemnation for neglected duty. The 
law of God exempts no age, rank, or condition from its 
curse, in case of wilful violation. It denounces indigna- 
tion and wrath, tribulation and anguish, upon every soul 
of man that doeth evil. It assures us that the wicked, 
individually and universally, shall be turned into hell, and 
all the nations that forget God. Let none, then, delude 
themselves with the idea that forgetfulness of God will 
not be punished in the young, or that in the last solemn 
reckoning their youth will constitute a ground of exemp- 
tion from the penalty of the law. 

Thus all the obligations, enforcing the remembrance 
of God on others, rest equally on the young. 

2. Youth is the best season for performing this duty. 
A few facts will make this evident. In the first place, in 
youth the habit of remembering and serving God is more 
easily established than at any other period. We are not 
unmindful here of the fact that the agency of the Spirit 
alone can produce gracious habits in any soul, and that 
that agency is sufficient to establish such habits, even in 
the most unfavourable circumstances. Yet while we 



200 SERMONS OF 

admit this fact, we are at the same time to remember that 
the Spirit ordinarily performs his work through the ope- 
ration of secondary causes or influences ; and we are not, 
under ordinary circumstances, to expect that his work 
will be performed when all secondary causes are against 
it. And, on the other hand, when we see the greatest 
amount of secondary influences concurring with the agency 
of the Spirit, tending to produce the same result, it is 
natural to conclude that then the work will be most easily 
and readily accomplished. Now such, we observe, are the 
circumstances of youth, that the habits of piety are more 
easily established then than at any other period of life. 

For, in the first place, the hearts of the young are or- 
dinarily more tender, and more susceptible of religious 
impressions, than they will be at any after period. The 
tenderness and susceptibility of the youthful heart are 
proverbial. The influence of passion, of sensuality, of 
avarice, and of ambition, have not yet been fully expe- 
rienced, nor have their hardening and corrupting effects 
upon the soul been realized. The affections of the young 
are naturally vigorous and active; their fears are easily 
aroused, their hopes are ardent, and their confidence easily 
acquired. These characteristics render them more open to 
impressions of divine things. There are no fixed habits of 
vice or immorality to encounter and overcome — no deeply 
rooted attachment to the vanities and follies of the world — 
no confirmed spirit of opposition to things divine, to be re- 
moved. Thus, apart from that natural depravity existing 
in every human heart, the youthful mind presents an 
open and unobstructed field for the operations of divine 
grace.- Under such circumstances, it is reasonable to 
suppose that the habit of remembering and serving God 
will be more easily acquired and established than at any 
subsequent period. Those therefore who desire to acquire 
and maintain such habits will evidently do well to improve 
this favourable season for that purpose. 

But, farther, youth is peculiarly favourable for the 
cultivation of piety, because it is comparatively unoccu- 
pied by other objects. The mind is not absorbed by the 
cares of the world, as it usually becomes in after life ; it 
is comparatively free from the perplexing anxieties at- 
tending the more active periods. Hence it can the more 



REV. THOMAS E. II ANNA. 201 

readily and easily devote its attention to the things which 
concern its eternal interests. In consequence of their 
comparative freedom from the absorbing business and 
cares of active life, the young enjoy special opportunities 
for reading the word of God, for meditation, prayer, con- 
versing with persons of piety, celebrating the ordinances 
of the sanctuary, and performing the various active duties 
of religion. Such a season, therefore, must be peculiarly 
suitable for the cultivation of piety. 

Again, youth is the best season for performing the 
duty here enjoined, because the performance of it then is 
most acceptable to Giod. Early piety is an object of pe- 
culiar delight to God. The fact that these books of 
Solomon were written specially for the benefit of the 
young, is itself an ample proof of this assertion. And 
the manner in which the early piety of Joseph, Samuel, 
Abijah, Josiah, Timothy, and others is referred to and 
commended, strengthens the position. While God be- 
holds with pleasure the homage of his intelligent creatures 
of every age and character, there is something in the 
homage of the youthful Christian, whose first rational 
exercises are consecrated to the remembrance of his 
Creator, that m a special manner attracts his attention 
and calls forth his complacent approbation. "I remem- 
ber thee, the kindness of thy youth," was the language 
of God concerning his ancient people ; a declaration 
manifesting his high appreciation of that piety which be- 
gins in the youthful heart. 

Once more; youth is the best season for beginning the 
service of God, because when thus begun, it is pro- 
ductive of the most extensive advantages. If religion be 
indeed a system comprising innumerable and peculiar 
pleasures and enjoyments, as the testimony of the scrip- 
tures and of all experience assures us, he evidently will 
most extensively partake of those enjoyments who has 
been, at the earliest period, engaged in its services. For 
to^him, ordinarily, is allotted the longest period of fami- 
liarity with its privileges. He who only begins the ser- 
vice of God in his declining years has evidently, by his 
previous neglect, deprived himself of many enjoyments 
which, in the preceding periods of his life, he might other- 
18* 



202 SERMONS OF 

wise have possessed. And not only so, but he has also, 
by that neglect, rendered himself incapable of enjoying 
fully the comforts that yet remain. But he, on the other 
hand, who begins the service of God in youth has, ordi- 
narily, a life-time before him, to walk in those ways of 
pleasantness and peace, and to partake of its advantages. 
And the extensive experience thus derived qualifies more 
fully for enjoying its final pleasures. If we look, there- 
fore, merely at the personal advantages which religion se- 
cures to its possessors during the present life, the pro- 
priety and importance of embracing it in our earliest years 
must be obvious. 

But, again, an early attention to the claims of religion 
not only secures greater temporal, but also greater future 
and eternal advantages. It is a well known fact, that in 
the future reckoning, men will be rewarded according to 
their works, not indeed on account of them, but in pro- 
portion to their number and character. Our Lord illus- 
trates this fact by the parable of the "talents." The 
servant, according to that representation, who with his 
one pound had gained ten, was made ruler over ten cities ; 
while he who gained five was made ruler over five cities 
only. Thus according to the amount aifU character of 
our services rendered to God here, will be the extent of 
our rewards hereafter. Now he who begins the service of 
God in his youth, and follows it through life, will evi- 
dently, under ordinary circumstances, secure to himself 
the highest rewards, for he will have served God more 
than other men. This, however, is far from being his 
whole advantage. He will serve him better as well as 
longer. He will have fewer sins of which to repent, and 
for which he must answer at the final day, weaker pas- 
sions and appetites to overcome, feebler temptations to 
resist, and fewer obstinate habits to break down. He 
will backslide less frequently, and make a more regular 
progress in the Christian life. He will have less to la- 
ment on a dying bed, and more to remember with comfort 
and hope in his final account. 

Thus youth is a season peculiarly favourable for re- 
membering our Creator, because then the habit of doing 
so is most easily acquired, is most acceptable, and is at- 
tended with the greatest advantages. 



REV. THOMAS B. IIANNA. 203 

3. All future seasons will be comparatively unfavoura- 
ble to this duty. This is indeed implied in what has 
been already said; but its importance demands a special 
notice. The young, in deferring, for the present, atten- 
tion to the claims of religion, ordinarily delude them- 
selves with the idea that future seasons will be more suita- 
ble and favourable for this duty. But nothing can be 
more false and delusive. Every day an individual con- 
tinues to neglect the duty of remembering his Creator, 
he is advancing in sin. Sin is taking a more deep and 
abiding hold upon his heart. The number and aggrava- 
tions of his iniquities are constantly accumulating. His 
aversion to divine things is continually becoming more 
fixed and violent. His attachment to the vanities and 
vices of the world becomes, at the same time, more de- 
voted and absorbing. These things are evidently ren- 
dering the heart harder, and more insensible to the claims 
of piety, and more obstinate in the pursuit of sin and 
folly; and thus the return of the individual to the ser- 
vice of God is daily rendered more difficult and improba- 
ble. 

These are facts, attested by the consciousness of every 
sinner. No one can indulge himself a day or an hour in 
the neglect of a known duty, without finding in his heart 
an increased aversion to it. No one can indulge for any 
period in the practice of acknowledged sin, without be- 
coming attached to that sin, and unwilling to be re- 
formed. 

But again ; as the young advance in life, they will na- 
turally become absorbed in other cares. The common 
business of life will necessarily occupy much of their time 
and attention. The vanities and pleasures of the world 
will claim their leisure hours. Sickness, pains, and trou- 
bles, both of body and of mind, will frequently distract 
their thoughts, and render their minds unfit for the serious 
contemplation of things divine. These and a variety of 
other evils ordinarily attending maturity and age, and 
rendering them, (as they are justly styled in our text,) 
the evil days of life, these circumstances will evidently 
render those periods peculiarly unfavourable for entering 
on the service of God. If then an individual arrives at 
these seasons without having previously remembered his 



204 SERMONS OF 

Creator, and given himself to his service, the highest pro- 
bability, short of absolute certainty, is that he will re- 
main in that unhappy condition the remnant of his life. 
His heart has become so hardened by frequent contact 
with sin, and by his long continued and absolute resist- 
ance of the calls and invitations of the gospel, and his 
attention is now so entirely absorbed by the cares and 
vanities of the world, that ordinarily the means of grace 
can make no impression on him. How few of those who 
have wholly neglected and despised the service of God in 
their youth, ever afterwards embrace it ! True, there 
are some, and the fact that there are, is an encourage- 
ment to the most aged sinners to hope. But the fact that 
they are so few in number, and that the great majority 
of such die as they have lived, is a serious warning to the 
young not to presrme upon the hopes of age. Put off 
religion now, forget your Creator aud his claims upon 
you, under the vain hope that you will find a more con- 
venient season for attending to these things in mature 
years or old age, and the great probability, the most ab- 
solute certainty, is, that you will finally die as you have 
lived, godless and hopeless. 

4. Those future seasons may never arrive. We have 
said that even should they arrive, they will be evil days, 
burdened with sins and cares and sorrows, rendering them 
unfavourable to the performance of the duty here en- 
joined. Even should you live, therefore, to see those con- 
venient seasons which you promise yourselves in the fu- 
ture, you would still run a fearful hazard of finding them 
wholly unsuitable for this duty. But as the matter stands. 
in neglecting a present attention to the claims of God, 
you incur another and still more fearful risk. Those fu- 
ture seasons may never come. The uncertainty of human 
life is one of the plainest and most thoroughly authenti- 
cated facts within the compass of human knowledge. It 
is written in almost every chapter of the Bible. It is 
inscribed by the finger of God on almost every page of 
his providence. And this uncertainty, the same evidence 
teaches, exists in reference to each and every period of 
life. It attends youth no less than manhood and age. 
None know the measure of their days. Of the day and 



REV. THOMAS B. HANNA. 205 

the hour of their final dissolution all are alike ignorant. 
We may at any moment, even the most unlikely, be sum- 
moned hence and called to stand before the judgment- 
bar. Do you doubt this fact? Recall to mind the deaths 
which have occurred within your midst, and under your 
own immediate observation. Go no farther back in your 
recollections than the late mournful providences which 
have passed over this community. Ask yourselves, were 
all the sad removals you were called with sorrowing 
hearts to witness, confined to the aged or the mature in 
years ? Have you not seen many of your former com- 
panions, young, gay, buoyant in spirits as yourselves, 
suddenly summoned from the walks of life and laid in 
the grave ? Go to yonder grave-yard and read the 
mournful inscriptions on the silent monuments of the de- 
parted. How many of them will you find announcing 
that those who sleep beneath entered those solitary 
chambers in the morning of life ! And surely these solemn 
facts have a warning voice for us. They teach us most 
emphatically that man knoweth not his time, that even 
in the most unlikely and unexpected moment we may be 
called to leave the scenes of time, and appear in our dis- 
embodied spirits before the judgment-bar of God. How 
vain, therefore, how inexcusably senseless and dangerous 
is it to trifle with the present calls of God, under the de- 
ceptive hope of a more convenient season in future ! 
Where your all may be lost in a day, or an hour, or a mo- 
ment, what folly, what madness must it be to postpone 
to any future period the performance of a duty on which 
that all depends! u JVow is the accepted time, now is 
the day of salvation." " Be wise to-day, 'tis madness 
to defer." 

In conclusion, let me earnestly and affectionately press 
this subject upon the attention of my young friends who 
may hear me. Let me entreat you to consider the obli- 
gations resting upon you. Prepare for the evil days to 
come. Consider the wretchedness of those who encounter 
those evil days without an interest in God. Have it not 
to say at last, "The harvest is passed, the summer is 
ended, and we are not saved.'" 

Remember now thy Creator, in the days of thy youth. 



206 SERMONS OF 

He says, "I love them that love me, and they that seek 
me early shall find me." 

[The above sermon has been selected, not only on account of its own 
excellence, but also in the hope that God may bless it to the souls of 
some of the youth formerly under the author's charge. By it he being 
dead yet speaketh. He loved the Saviour from his youth, and we believe 
he is now enjoying him as his eternal portion. Will not those youth, 
for whose special benefit this sermon was prepared, imitate his example, 
follow his instructions, and thus receive the same gracious and glorious 
reward ?] 



SERMON XI. 

CHRIST KNOCKING AT THE DOOR.* 

Rev. iii. 20 : " Behold I stand at the door and knock ; if any man hear 
my voice, and open the door, I will come in to him, and will sup with 
him, and he with me." 

These words are a part of our Lord's address to the 
church of Laodicea. That church, as we learn from 
this epistle, had become deeply involved in guilt, had 
gone far in a course of apostacy from their profession, 
and were now involved in a deep spiritual lithargy. They 
had fallen into that state of lukewarm indifference in re- 
ference to things divine which, though somewhat removed 
from abandoned guilt as to its positive criminality, was 
nevertheless equally, yea, more abhorrent to God. He 
therefore introduces this address to them with a weighty 
charge, and cutting rebuke : " I know thy works, that thou 
art neither cold nor hot: I would thouwert cold or hot; 
so then because thou art lukewarm, and neither cold nor 
hot, I will spew thee out of my mouth." Thus God in- 
timates his severe displeasure with lukewarm or careless 
Christianity. He would have his followers whole-hearted 
in his service, fervent, and devoted. Such the Laodi- 
ceans were not. And therefore he intimates to them 
his determination, if they abandoned not their present 

* Preached on the Saturday before the dispensation of the Supper at 
Clinton; April 13th, 1850. 



BJBV. THOMAS B. HANNA. 207 

position, to spew them out of his mouth — to east them 
from him as that which is loathed and abhorred. 

Still he gives them time and opportunity to repent. 
He is long-suffering and gracious ; and, therefore, instead 
of immediately devoting them to the endurance of the 
punishment threatened, he endeavours once more to re- 
claim them. He endeavours to convince them of the 
deception they were practising upon themselves in vainly 
imagining that they were rich, and increased in goods, 
and had need of nothing ; whereas, in reality, they were 
" wretched and miserable, and poor, and blind, and 
naked." 

Having thus presented to them a striking exhibition 
of their wretched condition, he unfolds the remedy. Their 
case was deplorable indeed, but not hopeless. A remedy 
was provided, and was now freely tendered ; and by con- 
senting to embrace it, they would be immediately restored. 
"I counsel thee to buy of me gold tried in the fire, that 
thou mayest be rich ; and white raiment that thou may- 
est be clothed, and that the shame of thy nakedness do 
not appear; and anoint thine eyes with eye-salve that 
ihou mayest see." 

Farther, he urges this counsel upon them by the threat- 
ening of a punishment which would surely be inflicted in 
case they disregarded his admonition. "As many as I 
love, I rebuke and chasten; be zealous therefore and re- 
pent." These apostatizing disciples, though deeply in- 
volved in guilt, were still the objects of love. The rem- 
nants of grace were still found amongst them, and these 
God regarded and cherished. Now it is his invariable 
rule, in dealing with disobedient and rebellious children, 
to "visit their transgression with the rod, and their ini- 
quity with stripes." The Laodiceans, therefore, while 
possessing this character, could not expect to escape this 
consequence: "Be zealous therefore, and repent." 

Once more, he enforces his exhortation by an exhibi- 
tion of his own gracious attitude toward them, and by an 
encouraging promise to all who would comply with his 
call. "Behold I stand at the door, and knock;" &c. 
Notwithstanding all their disgusting and provoking con- 
duct, their obstinacy and unbelief, their detestable luke- 



208 SERMONS OF 

warmness and indifference, their God-defying pride and 
self-confidence, still he stood at the door of their hearts 
in the attitude of a friend, seeking admission. And if 
any man, no matter who he might be, however vile, de- 
graded and vicious hitherto; if any man would hear his 
voice and open the door, he would come in to him and en- 
tertain him with his gracious presence, and with a rich 
and royal feast. 

Such was our Lord's gracious invitation and promise 
to the lukewarm Laodiceans. But this passage by no 
means applies exclusively to them. It is an exhibition 
of our Lord's method of dealing with careless and 
lukewarm members of his church, and with reluctant gos- 
pel hearers in all ages and every where. In this plead- 
ing and entreating attitude he stands before us this day, 
and with the same gracious promise and invitation he 
addresses us. To us he says this day, (and 0, that every 
one who hears the declaration might realize that he is 
thereby specially addressed,) "Behold I stand at the door 
and knock ; if any man will hear my voice, and open the 
door, I will come in to him and sup with him, and he with 
me." 

It is scarcely necessary to remark that the passage 
represents, in general, Jesus in his spiritual presence, 
standing before us in the gospel and its ordinances, and 
asking admission into our hearts ; and the corresponding 
duty devolving on us, to open our hearts and receive 
him. 

There are in general four things in this passage to 
which we ask your special attention : 

I. The person, "Behold J stand," &c. 

II. The posture, "standing at the door." 

III. His petition or call, "J knock, hear my voice, 
and open the door," 

IV. His promise, "I will come in to him" $c. 

I. The person. When any one seeks admission into 
our presence, our society, or our hearts, the first inquiries 
of interest and importance are, Who is he? What is his 
character, and what his claims upon our acceptance? 
And upon the solution of these inquiries will depend in 
a great measure his reception or rejection, and the cor- 



REV. THOMAS B. HANNA. 200 

diality of the one or the other, Accordingly, when we 
are contemplating the reception or rejection of the indi- 
vidual who represents himself in the text as seeking ad- 
mission into our hearts, the first inquiries of importance 
which arise are, Who is he ? What are his claims upon 
us ? In answer to these inquiries, no one can be at a loss 
to designate the person. His own description of his 
character in the opening of this and the other epistles 
distinctly points him out as none other than the Son of 
God. He is the "Amen, the faithful and true witness, 
the beginning of the creation of God." This clearly in- 
dicates his divinity. These are the characteristics of 
Deity; and the application of them to himself clearly 
proves that the writer is divine. Again, in the inscrip- 
tion of other epistles, he designates himself as " the Son 
of God," as he "who was dead, and is alive;" thus 
pointing out his mediatorial character as the Saviour of 
sinners. Not only was he God, the Alpha and Omega, 
the first and the last, the beginning of the creation of 
God, but he was also "He who was dead, and is alive," 
the crucified and risen Saviour. But that we may have 
more distinct views of the character of this person and 
of his claims to admission into our hearts, notice more 
particularly, 

1. He is the great and glorious Qod himself. Isaiah 
was well aware of this when, looking forward to the in- 
carnation of the Messiah, he described him by the Spirit 
of prophecy as "the child born and the Son given," and 
at the same time bestowed upon him the distinguishing 
title of "the mighty God." John, also, in recording his 
history, was fully sensible of this fact, when in setting 
forth his origin he described him as existing in the be- 
ginning with God, and as being God. " In the beginning 
was the Word, — the Word was with God, and the Word 
was God." Paul also fully realized this truth when, in 
describing his condescension in becoming man, he repre- 
sents him as being originally in the "form of God, and 
thinking it not robbery to be equal with God." Un short, 
the whole tenor of revelation establishes this truth by 
every variety of confirmation. Direct assertions, argu- 
ments, inferences, his own words and works, all com- 
19 



210 SERMONS OE 

bine in evincing the great truth, that Jesus is the mighty 
God. Here, then, sinners, is one point of view in which 
you are invited to contemplate the person who asks ad- 
mission to your hearts. He is the eternal God; pos- 
sessed of all possible perfections; distinguished with 
glory, honour, and power infinite and eternal ; the Crea- 
tor of heaven and earth ; the Judge who decides the des- 
tinies of men and angels; the object of all intelligent 
worship in the universe. This is the person who now 
addresses you in the text, and asks admission to your 
hearts. Is he not worthy of the humble boon which he 
asks? Realize this, his glorious character, and surely no 
heart can reject him. 

2. He is not only the great God, but also the Saviour; 
and in this point of view he has special claims upon your 
attention. Did he come to you merely as the great and 
glorious God, your guilty, conscience-stricken hearts 
might well shrink back in fear, and dread his admission, 
For, however worthy he might be in himself, the unwor- 
thiness of the habitation which he seeks to enter might 
well make its possessor reluctant to admit him. But now, 
when he comes to you in the character of a Saviour, 
compassionate and kind, bringing with him the remedy 
for all your deficiencies and disorders, he has an addi- 
tional, an irresistible claim upon your hearts. "Rejoice 
greatly, daughter of Zion; shout, daughter of Jeru- 
salem, behold thy King cometh unto thee." But how 
does he come ? In stately majesty, taking vengeance 
upon sinners? No, says the prophet, "He is just and 
having salvation, lowly, and riding upon an ass, and upon 
a colt the foal of an ass." He comes then in the cha- 
racter of a meek and lowly Saviour. His own language 
in describing his coming to sinners is, "I bring near my 
righteousness, it shall hot be far off, and my salvation 
shall not tarry." He presents himself as one who has 
finished transgression, and. made an end of sin; as one 
who has redeemed us from the curse of the law, being 
made a curse for us; as one who has wrought out and 
brought in an everlasting righteousness ; in short, as one 
who is able to save them to the uttermost who come unto 
God by him. And in this character he now asks adtnis- 



REV. THOMAS B. HANNA. 211 

sion to your hearts. And has he not claims ? Do not 
gratitude to him, and regard for your own interest, unite 
in demanding his reception ? 

8. Once more; He is the sinners best friend. He has 
a special regard for your welfare, and therefore it is that 
he so earnestly asks admittance to your hearts. Not 
only is he a Saviour by office, but also by inclination. 
Not only is he able to save you; he is willing, desirous 
to do it. He has the interests of sinners deeply impressed 
upon his heart; and his most ardent desires and earnest 
efforts are for their salvation. Believe you not this ? 
Listen to his own declarations, his expostulations and 
calls to sinners. " Turn ye, turn ye, why will ye die, 
house of Israel? I have no pleasure in the death 
of him that dieth, saith the Lord God; wherefore turn 
yourselves, and live ye." Is not this the language of a 
friend, of one who is willing, desirous to save you? Listen 
again to his bitter lamentation over apostate and obsti- 
nate Jerusalem: "0 Jerusalem, Jerusalem, thou that 
killest the prophets, and stonest them that are sent unto 
thee, how often would I have gathered thy children to- 
gether, even as a hen gathereth* her brood under her 
wings, and ye would not !" Is not this the language 
of friendship, of friendship ardent and devoted, yet de- 
spised and rejected? Look at the conduct of Jesus while 
upon earth. How earnest and devoted was he in doing 
good to sinners ! So much so, that he was styled by way 
of reproach, (though it was in reality his glory,) "the 
friend of sinners." Such, then, is the prominent cha- 
racteristic of the person who now asks admission to your 
hearts. He is your friend, one who has an interest in 
your welfare, and who is desirous of conferring blessings 
upon you to the extent of his unlimited abilities. View 
him, then, in this character, and see if your hearts can 
be so ungrateful and ungenerous as to refuse him the 
humble boon which he asks. 

We have thus endeavoured to describe the person who 
here presents himself to your notice. He is your God, 
your Saviour, and your friend. Let us consider, 

II. His position, "Behold I stand at the door." And 
here two things particularly demand notice, the place, 
and the attitude. 



212 SERMONS OF 

1. As to the place, he represents himself as at the door. 
This intimates his nearness to us. He is at the door of 
every sinner's heart. We are too apt, in our reflections 
upon the character of the divine Being, to consider him 
as afar off, dwelling in the distant heavens, and to for- 
get that he is in the midst of us, and about us. Whilst 
he has his immediate presence in heaven, he is, at the 
same time, every where. And this is true also of Christ, 
in his mediatorial character. While heaven is the habi- 
tation of his human nature, and of his essential glory, 
yet as to his gracious presence he is wherever his word 
is preached, his ordinances dispensed, and where he has 
souls to save. When, therefore, we are invited to receive 
him into our hearts, we are not to suppose it necessary 
to ascend to heaven for that purpose, or to descend into 
the deep, for he is now present at the door of our hearts 
ready to come in. "The righteousness which is of faith 
speaketh on this wise : Say not in thine heart, Who shall 
ascend into heaven? (that is to bring Christ clown from 
above ;) or who shall descend into the deep? (that is to bring 
up Christ again from the dead.) But what saith it ? The 
word is nigh thee, even in thy mouth, and in thy heart ; that 
is the word of faith which we preach ; that if thou wilt con- 
fess with thy mouth the Lord Jesus, and shalt believe in thy 
heart that God hath raised him from the dead, thou shalt 
be saved." Thus Christ Jesus, his righteousness and sal- 
vation are near to us ; they are at the very door of our 
hearts, and it is only the stubbornness and unbelief of our 
hearts, barring the door against them, which prevent us 
from enjoying their immediate presence. 

2. But notice farther, his attitude. " Behold I stand 
at the door." This intimates his condescension, his pa- 
tience, and the uncertainty of his longer continuance 
there. 

(1.) Sis condescension. Imagine to yourselves a 
great and powerful king standing at the humble door of 
a wretched beggar, and pleading and entreating for ad- 
mission. Could a greater act of condescension be found 
among men ? And yet infinitely greater is the conde- 
scension of the King of kings when he presents himself 
at the door of the sinner's heart. Although he is the 



REV. THOMAS B. HANNA. 213 

Lord of the universe, and possessed of all possible dignity 
and glory, yet is he content for our sakes to stand like a 
slighted and rejected guest at our door entreating admis- 
sion. But, 

(2.) It denotes his patience. It is an attitude of ivait- 
ing. He does not merely come to the sinner's heart, — 
knock, and when first refused, pass on ; but he stands there 
waiting for admission. And thus our Lord every where 
represents himself as dealing with sinners. He is long- 
suffering, and waits to be gracious with them. "All the 
day long," he says with reference to Israel, "I have 
stretched forth my hands to a disobedient and gain- 
saying people." He represents himself to the spouse, in 
the song of songs, as having stood at her unopened door, 
until his head was filled with dew, and his locks with drops 
of the night. But, 

(3.) While our Lord's attitude intimates his patience, 
it also denotes the uncertainty of his continuance. He 
may wait long, but he will not wait always. Remember 
that he is in a standing posture, ready to depart at any 
moment. We have no grounds therefore to anticipate 
his staying if we continue to reject him. On the con- 
trary, we know that he will not always plead with man. 
He will eventually withdraw himself, and leave them to 
the darkness which they obstinately bring upon them- 
selves. The spouse, in the song of Solomon, realized this 
fact. She heard at one time the voice of her Beloved 
knocking and saying, " Open to me my sister, my love, 
my dove, my undefiled." Yet for a time she disregarded 
his entreaty, and endeavoured by trifling excuses to 
evade it. Finally, however, she was aroused, and rose to 
receive him; but when she opened the door,- she found 
to her dismay that her Beloved had withdrawn himself, 
and was gone. She sought him, but she could not find 
him. She called him, but he gave her no answer. In 
deciding then whether we will admit this entreating guest 
into our hearts or not, let us bear this fact in mind, that 
he is merely standing there, and may soon depart, and 
certainly will eventually depart, if not speedily received. 
But let us notice more particularly, 

III. Hrs petition or call. This is expressed by 
19* 



214 SERMONS OF 

his knocking, and his words, " If any man will hear my 
voice, and open the door." His request is, in general, 
admission, — a place in our hearts. 

Here an important fact is presupposed, that the hearts 
of sinners are closed against Christ. Were this not the 
case, why should he stand knocking? or, why should he 
utter that hypothetical expression, "If any man will 
open the door?" If the door of the sinner's heart were 
not closed against him, he would have no need to stand 
knocking and entreating. But such is the case. The 
heart of every unregenerate sinner is closed, bolted and 
barred against the Saviour. " The carnal mind is enmity 
against God." Its every emotion, affection, and desire 
are in opposition to the Saviour. Its very nature is iden- 
tified with unbelief and enmity. And although the Sa- 
viour stands, and calls, and entreats, the carnal heart 
wraps itself up in insensibility and perverseness, and re- 
fuses him admission. "Ye will not come unto me, that 
ye might have life." Thus our Lord finds matters situ- 
ated when he presents himself at the door of the sinner's 
heart. And similar often is the condition of his own people, 
who have become lukewarm in his service, or have partially 
apostatized. Their hearts are closed; a stupid insensi- 
bility has crept over them, and it is often long before 
they can be aroused, or induced again to admit their 
Lord. Thus it was with the Laodiceans, and thus it was 
with the spouse, as described by Solomon. When her Be- 
loved came to her, he found the door shut against him. 
And when he asked for admission, he was put off with 
frivolous excuses, until finally vexed and provoked he de- 
parted. Thus closed against him our Lord often finds 
the hearts- both of sinners and believers. 

But when he finds them so, he does not, as he justly 
might do, immediately turn away and depart, but he 
stands at their door and knocks. And this he does in ge- 
neral by his word, by his providences, and by the strivings 
of his Spirit. 

(1.) He knocks at the hearts of gospel hearers by his 
word. Every call and invitation, command, threatening, 
and promise of the written word is a knock at the door 
of the heart of him who reads or hears it. Every mes- 



EEV. THOMAS B. HANNA. 215 

sage from him delivered by his commissioned servants to 
sinners is his voice calling to the sinner who hears it to 
open his heart to the Saviour. 

(2.) Again, he knocks by providence. Every dispen- 
sation towards us, whether prosperous or adverse, is a 
silent but expressive message from Christ asking admis- 
sion to our hearts. Is the dispensation prosperous or 
favourable ? It is the endeavour of Christ to draw us to 
himself by the constraining influence of gratitude and 
love. The goodness of God is designed to lead us to re- 
pentance. Again, is the providence afflicting? does it 
consist in bereavements, in losses and crosses? It is the 
endeavour of Christ to draw our hearts away from other 
objects, that they may be the more readily opened to him. 
Again, he knocks by providence when he brings about 
special occasions and opportunities for giving ourselves 
away to him ; as, for example, when he is saying to us in 
providence, "0 Judah, keep thy solemn feasts, perform 
thy vows." By all such occasions thrown in our way, a 
special call is addressed to us by Christ to open our hearts 
for his reception. 

(3.) Once more ; he knocks at the door of our hearts 
by the secret strivings of his Spirit; sending the Spirit 
to our hearts, and by his influence convincing of guilt, 
arousing serious and solemn reflections, and irresistibly 
drawing our thoughts to himself. Thus in a special man- 
ner he knocks and calls for admittance. 

In this variety of ways, the Saviour appeals to the 
hearts of sinners. By the instrumentality of each in 
turn, he addresses them with the earnest invitation, " Open 
to me, my sister, my love, my dove, my undefiled, for my 
head is filled with dew, and my locks with drops of the 
night." And observe, his invitation is addressed to sin- 
ners individually, and to all without exception. " If any 
man will open the door." None need hesitate because 
he may stand alone in the matter. It is an individual 
call, and it encourages each one to answer for himself. 
If it be answered, though it be but by an individual, the 
promise with which it is enforced shall be to him fulfilled, 
"If any man will hear my voice, and open the door, I 
will come in to him, and sup with him, and he with me." 



216 SERMONS OF 

Once more. What are the duties incumbent on sinners 
in order to answer this call ? They are specified as con- 
sisting in general in two things ; hearing his voice, and 
opening the door. 

(1.) We must, in the first place, hear and attend to the 
call of Christ; however that call may be addressed to 
us ; whether by the written word, by his appointed mes- 
sengers, by providence, or by the secret suggestions of 
the Spirit. We must attend to its announcement, other- 
wise we cannot comply with the other request, to open 
the door. " Faith cometh by hearing ;" but if we refuse to 
hear, of course we cannot and will not believe. How 
often do sinners thus refuse the Saviour ! They will not 
listen to his voice. Does he speak to them by the written 
word? They refuse to read it. Does he call them by 
the preaching of his word ? They absent themselves from 
his sanctuary. Does he address them by providence? 
They will not regard the doing of his hand. Does he 
knock at their hearts by the secret suggestions of his 
Spirit? They stifle their convictions, and repress their 
emotions. Such evidently do not hear, and will not 
hearken to his voice. But if on the contrary we desire 
to have his promise fulfilled to us, we will hear and at- 
tend to his call, "Hear and your soul shall live." But 
farther, he calls us not only to hear, but, 

(2.) To open the door. The doors of our hearts are 
now either entirely or partially closed against Christ. 
Unbelief, the love of the world, and other secret sins, stand 
in the way as obstructions to his entrance. These ob- 
structions he now calls upon us to remove. He would 
have us renounce our unbelief, and cherish the spirit of 
faith, — abandon all other lords and lovers, — crucify the 
flesh with its affections and lusts, — put off the old man 
with his deeds, and be renewed in the spirit of our minds ; 
that thus the way being open he may come into our hearts, 
and there abide. And these duties he requires of us. 
For however insufficient we may be to discharge them, 
they must be accomplished through our instrumentality 
and efforts. It is while working out our own salvation 
with fear and trembling, that God works in us to will and 
to do of his good pleasure. Thus our Lord would have 



REV. THOMAS B. IIANNA. 217 

us answer his call ; hear it, renounce our unbelief and en- 
mity, and cordially welcome him to our hearts. 

IV. His promise. " I will come in to him" &c. In 
these words Christ backs and enforces his petition and 
call for admission into the sinner's heart. In this large 
and comprehensive promise, three things may be parti- 
cularly noticed. 

1. He promises his presence in their souls. " I will 
come in to him." If any man will hear his voice, and 
respond to it by opening the door of his heart, then this 
shall be the happy result, Christ, the Lord of glory, and 
the sinner's friend, will come in, and fix his dwelling there. 
"If any man love me," says our Lord in another place, 
"he will keep my words, and my Father will love him, 
and we will come unto him, and make our abode with 
him." The spiritual indwelling of Christ in the hearts 
of his people is a fact frequently asserted in the Scrip- 
tures. He is represented by the apostle as dwelling in 
their hearts by faith. Again, in correspondence with this 
fact, believers are represented as the temple of God. 
"Know ye not that ye are the temple of God, and that 
the Spirit of God dwelleth in you?" He abides there 
for the purpose of purifying their hearts, enlightening 
their minds, strengthening them for duty, supporting 
them under trials, and imparting a constant, holy joy. 
And now this honour and privilege is promised to every 
sinner who will open his heart to receive it. Christ 
stands ready and waiting to enter, and dwell in the heart 
of every gospel hearer who will grant him admission. 
And is not this fact sufficient to induce us to open our 
hearts unto him ? What higher honour or more exalted 
privilege could be conferred upon us than to have the 
living God in the character of an intimate friend dwelling 
in our hearts? And yet this is our honour and our pri- 
vilege, if we only comply with his own earnest request to 
receive him. But, 

2. He promises a feast. "I will sup with him and he 
with me." The blessings which Christ confers upon sin- 
ners who receive him are frequently represented in the 
scriptures under the character of a feast. The design 
is to set forth the richness, the variety, and the complete- 



218 SERMONS OP 

ness of those blessings. Every thing necessary for the 
support, for the entertainment, and even for the luxury 
of the soul, is provided by Christ, and brought with him 
when he enters the heart of the sinner. " In this moun- 
tain," says he, " shall the Lord of hosts make unto all 
people a feast of fat things, of wines on the lees, of fat 
things full of marrow, of wines on the lees well refined." 
And again; "I am come into my garden, my sister, my 
spouse, I have gathered my myrrh with my spice ; I have 
eaten my honey-comb with my honey ; I have drunk my 
wine with my milk. Eat, friends ; drink, yea, drink 
abundantly, beloved." Thus Christ, when he enters 
into the heart of the sinner, brings with him a rich and 
satisfying feast for the entertainment of the soul. It is 
unnecessary to specify the various articles of which this 
feast is composed. Suffice it to say that it is a spiritual 
feast, and comprises all spiritual privileges and enjoy- 
ments necessary for the present happiness or future wel- 
fare of the soul; pardon of sin, justifying righteousness, 
spiritual enlightenment, assisting and supporting grace 
in duty and trial, peace of conscience, joy in the Holy 
Ghost, and eternal life. And this feast our Lord now 
brings with him, and offers to every sinner who hears this 
gospel. " "If any man will hear my voice, and opren the 
door, I will come in to him and sup with him." 

3. He promises intimate communion with himself. " I 
will sup with him, and he with me." Not only does he 
offer to furnish his guest with a rich and abundant feast, 
-but he also promises fellowship and communion with him- 
self in partaking of that feast. Like a magnificent king 
dealing with an intimate and honoured friend, he brings 
him to his own table, and there, while partaking with him 
of the royal provisions, entertains him with his presence 
and familiar intercourse. Thus Christ deals with every 
sinner who comes to him as his guest. He brings him 
into his own banqueting house, and there not only satis- 
fies his longing soul with the fatness of his house, but also 
is himself present to entertain, and cheer, and delight 
him with his fellowship. "Our fellowship," says the 
apostle, "is with the Father, and with his Son Jesus 
Christ." 



REV. THOMAS B. HANNA. 219 

Contemplate then the honour and the happiness which 
await us in answering the invitation of our Lord, and ad- 
mitting him to our hearts. Not only will we enjoy a 
rich and abundant feast, but the King himself will honour 
us with his intimate fellowship ; and there, in the tender- 
ness of familiar friendship, speak peace and gladness to 
our souls. Are we not then blind to our own interest, 
and honour, and happiness, as well as senseless to all the 
dictates of reason and gratitude, when we refuse to open 
our hearts to this entreating friend, when in answer to 
his earnest calls for admission we put him off with frivo- 
lous excuses, or do not cordially respond, "Come in, 
thou blessed of the Lord, wherefore standest thou with- 
out?" 

The subject addresses itself, 

1. To lukewarm, careless professors. 

2. To sinners. Christ came to save sinners : " Hearken 
unto me, ye stout-hearted that are far from righteousness ; 
I bring near my righteousness ; it shall not be far off, 
and my salvation shall not tarry : and I will place salva- 
tion in Zion for Israel my glory." 

3. To us, in view of the approaching solemnity. 



SERMON XII. 

NATURE AND DUTY OF PRAYER. 
Rom. xii. 12 s " Continuing instant in prayer J* 

The chapter of which our text is a part, may be re- 
garded as a practical application of the great doctrinal 
truths so extensively and so forcibly discussed in the 
former part of this epistle. The principal subject which 
had occupied the attention of the apostle, was the impor- 
tant doctrine of justification by faith. In illustrating 
and confirming this, however, he was necessarily led to 
consider the various collateral and equally important 
doctrines of universal depravity, the natural equality of 
all men, Jews and Gentiles, the impossibility of being 
justified by works, the nature and necessity of faith, the 



220 SERMONS OF 

privileges of the justified, and the absolute sovereignty of 
God. All these doctrines accordingly he discusses at 
length, asserting and vindicating the truth in reference 
to them, and refuting all contrary suggestions and objec- 
tions. 

Having thus established his doctrinal positions, he now 
turns to survey the practical results which flow from the 
truths he had presented. His great object in all his 
epistles was, not merely to enlighten the understanding 
with doctrinal knowledge, but also to warm the hearts, 
and regulate the lives, of those whom he addressed, with 
its sanctifying influence. And, having clearly presented, 
and by irrefutable arguments established the doctrines of 
grace, he proceeds to enforce the practical duties result- 
ing as natural consequences from these great truths. Ac- 
cordingly he begins this chapter with a general exhorta- 
tion, in which the great duties of the Christian, and the 
considerations which enforce them, are summarily com- 
prehended. "I beseech you, therefore, brethren, by the 
mercies of God," &c. Here it will be observed that the 
great doctrine of salvation by free grace is not,, as many 
pretend, inconsistent with holiness, in other words, does 
not tend, when properly 'received, to*render any one 
careless or indifferent about the performance of duty. 
At least, such was not its influence in the estimation of 
this inspired teacher. He had just been asserting, in 
the strongest possible terms, the entire freeness of our 
justification, its absolute independence of good works, 
and had established this position by the most irrefraga- 
ble proof; and yet immediately after this, he most ear- 
nestly and solemnly enjoins the maintenance of good 
works. And what is still more to the purpose, he en- 
forces Christian duties by arguments derived from this 
offensive doctrine of free grace: "I beseech you, there- 
fore" says he. That is, since these things are so, since 
your j stification and salvation are wholly the result of 
God's free, sovereign love, I beseech you, by a considera- 
tion of the debt of gratitude you owe to him for this dis- 
tinguishing favour, to present your bodies a living sacri- 
fice, &c. Thus the doctrine of free grace, instead of 
being hostile to holiness, is in fact the strongest induce- 



REV. THOMAS B. II ANNA. 221 

ment which can be presented to enforce it. And it is 
important for those who would obey the commandments 
of God, to observe the order of all evangelical service. 
It must be founded on an apprehension and apprecia- 
tion of the mercies of God. Other considerations, such 
as fear, hope, popular applause, &c, — may induce a tem- 
porary and external obedience ; but true, sincere, accepta- 
ble, and constant obedience to God, can only be rendered 
by that man who is impressed with a lively sense of the 
mercies of God, and who feels the obligation of gratitude 
to him for those mercies. 

Having thus presented those general considerations en- 
forcing on Christians the observance of those evangelical 
duties which their position requires, the apostle proceeds 
to enumerate those duties more particularly. This he does, 
however, without particular order or arrangement; no- 
ticing indiscriminately, as he passes along, the duties of 
non-conformity to the world, humility, diligence in all 
official and personal duties, brotherly love, fervency of 
spirit, hopefulness, patience, and prayer. This last men- 
tioned duty is probably introduced in this connexion and 
form, to intimate that intercourse with God is necessary 
to the performance of all other duties. Whatever we may 
attempt, without him, we can do nothing. The way to 
obtain his assistance is, according to his own appoint- 
ment, by prayer. This duty, therefore, must stand in in- 
timate connexion with all others; since it is only by 
proper attention to it that we can expect that assisting 
grace which is necessary to success in any effort. Oc- 
cupying such an important position, the duty of prayer 
has special claims on our serious consideration. 

We ask your attention, therefore, while we endeavour 
to illustrate, 

I. The general nature of the duty. 

II. The manner in which it should be performed. 

III. The arguments enforcing the duty. 

I. In the first place then, we are to offer some 
general remarks on the nature of the duty. 

Prayer, we are told by the compilers of our shorter 
catechism, and a better definition perhaps cannot be given 
— is an offering up of our desires to God, for tilings 
20 



222 SERMONS OF 



i to his will, in the name of Christ, with confes- 
sion of our sins, and thankful acknowledgment of his 
mercies. To pray, in the primary sense of the word, is 
to ask; and it implies, in general, a sense of want, a de- 
sire for the thing sought, and some confidence in the 
ability and willingness of the person addressed to be- 
stow it. As the expression is used in the scriptures, how- 
ever, it has more latitude of meaning; denoting any 
address to God, whether in the way of petition, confes- 
sion, or thanksgiving. The primary idea of petition, how- 
ever, which is suggested by the term itself, is always to 
be kept prominently in view, as an essential part of this 
act of worship. To define the nature of scriptural prayer 
more particularly, we remark, 

1. That it must be addressed exclusively to God. This is 
so obvious to every reader of the Bible, that it would be 
needless to spend time in remarking upon it, were it not 
that many bearing the Christian name have assumed a con- 
trary position, and maintained that prayer should also be 
addressed to saints and angels. The absurdity of this 
position is easily proved by the simple consideration that 
prayer is an act of worship. It is an exercise in which 
we render religious homage and adoration to the being 
whom we address. Our very petitions convey an implied 
acknowledgment of his ability to supply our wants, and 
of our entire dependence on him. But this is the essence 
of religious worship, and such worship is to be rendered 
to God alone. "Thou shalt worship the Lord thy God," 
is the divine injunction, "and him only shalt thou serve." . 
This declaration is of itself sufficient to put the question 
at rest. Prayer, being an act of worship, must be of- 
fered only to God : offered to any other being, it is ido- 
latry. 

Moreover, it is evident, from the very nature of the 
case, that no prayer can be of any avail, but that which 
is offered to God. For, (1.) He alone can hear prayer. 
To God alone belong the attributes of omnipresence and 
omniscience. These are essential attributes of his di- 
vinity, and are communicable to none. But without them 
no inhabitant of the eternal world could be aware of our 
desires. To be so, either they must be able to read our 



REV. THOMAS B. IIANNA. 223 

hearts, or human voices must be capable of literally pene- 
trating the heavens, and of being heard in the presence 
of saints and angels. But neither of these suppositions 
is consistent with reason or revelation. Being therefore 
incapable of hearing our prayers, it is evidently worse 
than folly to address our supplications to saints or angels. 
On the other hand, God being ever present with us 
wherever we are, and moreover, being essentially omnis- 
cient, not only listens to our words, but understands our 
thoughts, and the desires of our hearts. He searches the 
hearts, and tries the reins of the children of men. " Thou 
compassest my path and my lying down," says David, 
in an address to God, "and art acquainted with all my 
ways; for there is not a word in my tongue, but lo ! 
Lord, thou knowest it altogether." To a being thus 
conversant with our wants and desires, we may address 
ourselves with confidence ; assured that our petitions can- 
not fail for want of being heard. (2.) God alone can 
grant our requests. There is nothing at the absolute dis- 
posal of created beings. All the influence which saints 
or angels can exert for the benefit of men, is derived from 
authority and strength given them of God. Even sup- 
posing them to be capable of knowing our wants, they 
can do nothing for our relief without a commission from 
God. What could be the use then of praying to them, 
since they have no power to help? Is it said that they 
are prayed to merely as intercessors with God, to induce 
him to favour us ? They are nowhere in scripture desig- 
nated as intercessors, nor have we any evidence that they 
are permitted to act in that capacity. On the contrary, 
we are expressly informed that there is but one Mediator 
between God and man, the man Christ Jesus. Having 
such a Mediator, who is all sufficient to procure our ac- 
ceptance with the Father, we need not their interference ; 
it is detracting from the glory due to him to apply to 
any other. 

Since then God alone can hear our prayers or grant 
our requests, it follows that he alone is a proper object 
of prayer. Here, however, it will be proper to observe 
that this act of worship is due to each of the persons of 
the Trinity. It is indeed usually addressed to the Father, 



224 SERMONS OF 

as the representative of the Godhead ; yet it need not 
and should not be confined to him. As they all possess 
the same divine nature, they evidently have equal claims 
to divine worship. And hence in the scriptures, which 
are our directory in prayer, we have examples of divine 
worship addressed to the Son and Spirit as well as to the 
Father. The dying prayer of the martyr Stephen was 
addressed to Jesus, — "Lord Jesus, receive my spirit." 
The prayer of the prophet Ezekiel, in his vision of the 
valley of dry bones, was, by the command of God, ad- 
dressed to the third person of the Trinity. " Come from 
the four winds, Breath, and breathe upon these slain," 
&c. From these, and other examples, it is evident that 
prayer may be addressed to each person of the Trinity, 
but to none else. 

2. The matter of our 'prayers must be the desires of our 
hearts. By this we mean, not only that our petitions 
must be presented in the form of desires, and not as 
commands or authoritative claims, but chiefly that our 
requests must be sincere — the language of the heart, and 
not merely of the lip. " Give me thy heart," is the de- 
mand of God in reference to all the acts of his worship, 
and nothing less than this will he accept. Hence our 
Lord so emphatically denounces, as hypocritical and 
vain, the worship of those who " draw nigh to him with 
their mouth, and honour him with their lips, while their 
heart is far from him." The only worship which cor- 
responds to the character of God, and which therefore is 
acceptable, is that which is spiritual — the exercise of the 
soul: for "God is a spirit, and they that worship him 
must worship him in spirit and in truth." 

This applies, in a particular manner, to the duty of 
prayer. In presenting a petition to an earthly friend, 
we would have but little reason to expect a favourable 
answer, if our friend suspected the sincerity of our re- 
quest. How much less reason have we to expect an 
answer to petitions, which he not only suspects, but 
knows, are not the desires of our hearts. God cannot be 
deceived, and he ivill not be mocked. A cold, formal, 
heartless prayer will not only fail to procure us the fa- 
vours we ask, but will also expose us to his wrath: for he 



REV. THOMAS B. HANNA. 225 

is peculiarly jealous of his own ordinances, and will not 
permit them to be trifled with, or trampled upon, with 
impunity. 

It is an important consideration, therefore, and one 
which deserves always to be borne in mind, that prayer 
is an offering up of desires — that it is an exercise of the 
soul, and not merely of the lips. When we engage in 
this solemn duty, we must stir up the desires of our 
souls, and let our outward acts be correct indications of 
our inward feelings. Thus only can we pray with ac- 
ceptance, or with a hope of success. 

3. Prayer must be offered up for those things only 
ivhich are agreeable to the will of God. To ask any 
thing of God, which we know, from his word, is incon- 
sistent with his will, or to ask it with a view to any 
sinful or improper use of it, must necessarily be in vain. 
" Ye ask, and receive not," says the apostle James, "be- 
cause ye ask amiss, that ye may consume it upon your 
lusts." 

God cannot, in consistency with his own character, 
hear a prayer or answer a petition which is contrary, in 
the matter or design of it, to his revealed will. To do 
so would involve him in the inconsistency of denying 
himself — of operating against his own declared purposes. 
It is only, then, when our petitions are consistent, in their 
matter and object, with his revealed will, that we have 
any reason to anticipate a favourable answer. "This is 
the confidence that we have in him," says the apostle 
John,. "that if we ask any thing according to his will, he 
heareth us." 

Our prayers, then, to be acceptable, must coincide, in 
their matter and spirit, with his revealed will. God has 
given us in his word a distinct statement of the blessings 
which he is willing to bestow upon us ; and concerning 
each of these he has said, "I will yet for this be inquired 
of by the house of Israel to do it for them." And now 
that our prayers may be acceptable, and that we may 
confidently expect an answer, they must be based on 
these promises. We may indeed ask for things which 
he has not directly promised, as our Saviour did in re- 
ference to his cup of suffering; yet our petitions, in such 
20* 



instances, should always, like his. he offered in humble 
nation to his will. "Nevertheless, not my will, but 
thine he done." But when we pray for promise:! . 
ings. we may ask absolutely and in confidence,, for we know 
from his promise that it is his will to grant such. And 
it is for these principally that we should pray. "For 
says he. in reference to his promises, "will I be 
inquired of." It becomes us. therefore, to make our- 
selves familiar with his promises, that we may present 
acceptable petitions. 

4. JPra . - he acceptable, must be offered in the name 
r '. :. And by this we mean, not merely repeat- 
ing the name of Christ in connexion with our prayers, 
but a relying on his. merits and intercession as our 
plea for acceptance. A man is said to ask in the name 
' of another, when he uses the merit or credit of his 
friend as his argument. And so we are said to pray to 
(rod in the name of Christ, when we plead his merit and 
mediation as our argument for acceptance, and not any 
thing in us, or done by us. That prayer must be offered 
thus, in order to be acceptable, is plain from repeated 
declarations of the scriptures. "I am the way." says 
our Lord, "and the truth, and the life; no man cometh 
unto the Father but by me." This declaration of our 
Lord will evidently apply to all approaches to God in 
formal acts of worship, as w :-".". as tc 6he r ri:eral act of 
jlieving on him, or receiving him as our reconciled 
Father. No man cometh unto the Father in any way, 
with acceptance, but through Christ — in reliance on his 
merits. Hence, says the apostle Paul, in speaking of 
:. Eph. iii. 12.) "In whom we have boldness an I 
access with confidence by the faith of him;" plainly inti- 
mating that it is only through Christ that we can have 
to the Father. Our Lord also himself clearly 
-; :::_:- ::.: this reliance on himself as essential to an ac- 
ceptable prayer: (John xiv. 14. i "If ye shall ask any 
thing in I will doit." And the necessity of 

using the name of Christ in rar prayers is evident from 
the very nature of the case. God is holy, just, and 
righteous; and being Bfnch, cannot look upon sin, much 
accept it with favour. IV 



REV. THOMAS B. HANNA. 227 

our prayers, as well as other religious services, are im- 
perfect and mingled with sin. Of course, therefore, if 
we come to him in our own name, relying simply on the 
merit of our persons, or services, we must be rejected. 
But the righteousness of Christ is well pleasing to the 
Father, and his intercession he heareth always. Taking 
these as our plea, and presenting them to the Father, we 
may rest assured we shall not ask in vain. In approach- 
ing unto God in prayer, therefore, it is a matter of ;the 
first importance, to see that we are making use of that 
way of access which he has pointed out — that we are 
relying on the proper ground of hope : for if we fail in 
this, however else our prayers may be characterized, 
they will be fruitless. 

5. Prayer should be accompanied with confession and 
thanksgiving. We have thus far spoken of this duty, 
principally in reference to its primary idea of petition. 
It should be remembered, however, that while this is the 
principal thing in the act of worship under considera- 
tion, it does not comprehend it all. Confession of sins 
committed, and thankful acknowledgment of mercies re- 
ceived, are also, both by precept and example in scrip- 
ture, exhibited as proper parts of prayer. Thus, in re- 
gard to the former, we have the example of Ezra; (Ezra 
ix. 6,) " my God ! I am ashamed, and blush to lift up 
my face to thee, my God : for our iniquities are increased 
over our head, and our trespass is grown up unto the 
heavens:" — of Nehemiah — (Neh. i. 6,) "Let thine ear 
now be attentive, and thine eyes open, that thou mayest 
hear the prayer of thy servant, which I pray before thee 
now, day and night, for the children of Israel thy ser- 
vants, and confess the sins of the children of Israel, 
which we have sinned against thee : both I and my fa- 
ther's house have sinned:" — of Job; (Job vii. 20,) "I 
have sinned, what shall I do unto thee, thou Preserver 
of men?" — of David — (Ps. xxxii. 5:) "I acknowledged 
my sin unto thee, and mine iniquity have I not hid. I 
said I will confess my transgressions unto the Lord; and 
thou forgavest the iniquity of my sin." Not to multiply 
references, these are sufficient to show that, according to 
approved examples of Scripture, confession is a promi- 



228 SERMONS OF 

nent part of prayer. And farther, such confession is 
represented as essential to a proper petition for forgive- 
ness. "He that covereth his sins shall not prosper; hut 
whoso confesseth and forsaketh them shall have mercy." 
" If we confess our sins, he is faithful and just to forgive 
us our sins." As we are therefore ever in need of 
pardon, and as every prayer we offer up should contain 
a petition for it, confession must be as frequently made 
of the sins fof which we desire pardon. 

And the duty of thankfully acknowledging the mercies 
of God, in our prayers, is enjoined with equal clearness. 
Thus, (Phil. iv. 6,) "Be careful for nothing; but in every 
thing, by prayer and supplication, with thanksgiving, let 
your requests be made known unto God." "I will offer 
thee the sacrifice of praise and thanksgiving," says David, 
"and will call upon the name of the Lord." And the 
very nature of the case renders this duty obviously ne- 
cessary. If we have received mercies at the hand of 
God, it is but just and right that we should acknowledge 
them with thankfulness. The grateful heart will need 
no argument to enforce this duty. It will be the delight 
of such a one to record with gratitude the loving kind- 
ness of the Lord. 

Having thus noticed the nature of the duty enjoined, 
let us now turn our attention more particularly to 

II. The manner in which it should be attended 
to. And here our remarks shall be confined principally 
to the ideas suggested in the text: "Continuing instant 
in 'prayer.'" 

1. It should be frequently observed. The language of 
the text may be considered equivalent to a similar ex- 
hortation, addressed to the Thessalonians ; "Pray with- 
out ceasing." And by this we understand, not that we 
are to be continually engaged in the formal act. of 
worship; for this would be impossible, or if it were possi- 
ble, would be inconsistent with the performance of other 
duties. But we understand the expression as intimating 
that we should maintain a constant spirit of prayer, and 
that we should attend to it formally, as frequently as 
other duties and circumstances will admit. And surely 
it is reasonable to conclude, that the observance of this 



REV. THOMAS B. HANNA. 229 

duty should be frequent. We constantly stand in need 
of God's blessing ; and prayer is his appointed means for 
obtaining it. To be rarely engaged in this duty mani- 
fests a disregard of the blessing of God, and exposes us 
to the liability of having it entirely withdrawn from us. 
For we cannot expect that God will gratify the desires 
of those who refuse to make them known to him in his 
appointed way. The precise frequency with which this 
duty should be observed, cannot, of course, be deter- 
mined. Each one must judge of this for himself, by a 
consideration of his circumstances and opportunities. 
But this much we may say, that unless on extraordinary 
occasions, it should never be less than twice daily. The 
morning and evening are pointed out, both by their evi- 
dent fitness for the exercise, and by the example of the 
pious in all ages, as proper seasons of prayer. David 
recommends them from his experience: "It is a good 
thing to show forth the loving kindness of God in the 
morning, and his faithfulness every night." And these 
seasons, it is evident, are peculiarly fitted for regular re- 
turns of prayer. They occur at intervals perfectly con- 
venient — terminate, successively, our sleep, and our la- 
bour, remind us regularly of all that for which we should 
pray, and are proper times for establishing ourselves ef- 
fectually in immovable habits of prayer. He, therefore, 
who neglects these seasons of prayer, not only casts 
contempt upon the evident arrangements of Providence, 
but secures to himself the evil consequences of a prayer- 
less, godless life: for he who neglects these will ulti- 
mately restrain all prayer before God, and like the mass 
of the world live without God, and consequently without 
hope. In designating the morning and evening, however, 
as suitable seasons for prayer, let it not be supposed 
that we would limit any to these. No ; the well exercised 
Christian, he who has the spirit of prayer, cannot be 
limited to any seasons. He will find frequent opportuni- 
ties of lifting up his soul to God in the midst of the busy 
bustle of the day, and in the silent watches of the night. 
And such prayers, whenever, or wherever offered, are 
heard and answered. Still it is necessary for all to have 
regular seasons for attending to this duty; otherwise it is 



230. SERMONS OF 

liable to interruption and neglect. The morning, before 
the cares of the day have begun, and the evening, after 
they have closed, afford opportunities which may be 
improved without interruption or embarrassment. 

Let it be farther observed, that continuing instant in 
prayer implies the use of all methods of prayer. There 
are in general three different ways of attending to this 
duty, public, private and secret, each of which are re- 
quired. Public prayer is that which is offered up in the 
church, or in any other place, where many are assem- 
bled to observe the ordinances of religion. The obliga- 
tion to engage in this service cannot for a moment be 
doubted by any one who acknowledges the church and 
her ordinances to be divine institutions. In engaging 
in this form of prayer, one necessarily speaks in the name 
of the rest; but all are understood to join in the petitions. 
It is not the minister alone who prays ; it is the congre- 
gation which addresses God by his mouth. And it is ex- 
pected that every one professing to unite in the service, 
will make the petitions his own, by serious attention to 
them, and by stirring up the sentiments and affections 
of which they are expressive. Private prayer is that 
which is offered up in select associations : whether in the 
family, or social prayer meetings. That these methods 
of prayer are incumbent on all, is evident from the 
example of the saints, in former times — from the teachings 
of scripture, and from reason. It was an approved 
resolution of a servant of God, in former times, that not 
only he, but he and Ms house should serve the Lord. 
The prophet Jeremiah calls on God to "pour out his 
fury on the families that call not on his name;" plainly 
intimating that calling on the name of God, or prayer, 
is a family duty, and that the neglect of it deserved to 
be punished with severe judgments. Moreover, that 
family prayer is an incumbent duty, is evident from the 
nature of the case. " The same motive which will excite 
a man to pray for himself, will lead him also to pray for 
his family, and with them. The relations in which they 
stand to each other give them a sort of individuality: as 
there are blessings which they all need, so there are 
mercies for which they should all be thankful; and inter- 



REV. THOMAS B. HAKNA. 201 

Woven as their interests are, the good which any one of 
them obtains will be regarded as a common blessing. 
There is no fear of God in that house, in which the 
exercises of worship are unknown. It is worthy of ob- 
servation, that it is only among professing Christians 
that family worship is neglected* Mahometans, and 
even heathen, act more consistently."* 

Nor should the social prayer meeting be neglected. 
It is recorded, as evidence of some religion still existing, 
in a time of general backsliding, that some met together 
for social worship. " Then they that feared the Lord, 
spake often one to another," &c> Attendance on such 
associations will do much, under God, to revive the spirit 
of piety in a congregation, and to promote the work of 
grace in individuals. 

Still another method of prayer, and one which deserves 
special attention, is that which is confined to the closet. 
This is enjoined in the most emphatic manner, by our 
Lord: (Matt. vi. 6:) "But thou, when thou prayest, enter 
into thy closet, and when thou hast shut thy door, pray 
to thy Father who is in secret." Every Christian has 
wants which God alone can supply. He has sorrows and 
troubles which he would communicate to God alone. To 
God, therefore, he naturally goes in secret, and secluded 
from the observation of the world, pours out his soul 
fully and freely before him. In short, secret prayer is 
so characteristic of the Christian — so essential to his being 
• — that we may safely pronounce that professor who habi- 
tually neglects it, a mere pretender, a hypocrite. It is 
the life of the Christian's soul, the very breath of his 
being. He can no more live without it, than a natural 
man can live without breathing. 

2. Continuing instant in prayer implies constancy and 
perseverance. There are some who, having their con- 
sciences aroused by some afflictive providence, or other 
awakening circumstances, engage in the duty for a time 
with great zeal and fervour; but soon recovering from 
their alarm or excitement, relapse again into their former 
neglect. This, we need not say, is not continuing in 
prayer. Such persons clearly show that their atten- 
* Dick. 



232 SERMONS OF 

dance on the duty was never sincere — never flowed 
from a love of the exercise. Such, however, our atten- 
dance upon it must be, to render our service acceptable. 
And if such be its character, it will be constant. True, 
the Christian will often find himself in an improper frame 
for the duty — his feelings are cold, his graces not in 
exercise — his mind too much absorbed by other things — 
but he must not and will not, on that account, neglect 
the duty. He will go to the throne, and seek the spirit 
of prayer — never cease wrestling with God till he has 
attained his wonted warmth and fervency. 

3. Importunity or earnestness. Too often, Christians 
go to a throne of grace with a cold, lifeless heart, and 
seem to be satisfied, if they are able to go through the 
outward form. There is no apparent warmth or earnest- 
ness in their expressions, and there is none felt in their 
hearts. They engage in the exercise because impelled 
to it by the workings of conscience, and seem to be 
heartily glad when the irksome task is over. But surely 
no one who seriously considers the matter, can dignify 
such an exercise with the name of prayer. To pray 
aright to God, and successfully, we must pray with 
importunity and fervency. Our Lord once spake a para- 
ble to teach us this very lesson, the parable of the 
unjust judge. And the apostle James tells us, that 
it is the effectual fervent prayer of the righteous man 
that avails with God. The example of Jacob wrestling 
with the angel is held up to us to teach us the character 
of successful prayer. It is earnest, fervent, importunate. 
If we would succeed, we must go to God with a real and 
earnest desire to obtain the things which we ask, and with 
a persevering determination to continue seeking till we 
obtain. 

4. We must pray in faith. " Whatsoever things ye 
desire when ye pray, believe that ye may receive them, 
and ye shall have them." "If any of you," says James, 
" lack wisdom, let him ask of God, and it shall be given 
him. But let him ask in faith, nothing wavering : for he 
that wavereth, is like a wave of the sea, driven with the 
wind and tossed. For let not that man think that he 
shall receive any thing of the Lord." To ask in faith, is 



REV. THOMAS B. HANNA. 233 

just to believe, on the ground of God's promise, that he 
will grant the things which we seek. It is to ask, ex- 
pecting an answer. And here, no doubt, is the secret of 
much unanswered prayer. We come before God with a 
careless unconcern about his promises, or a doubting, wa- 
vering frame of mind in regard to them, and, of course, 
are unheard. If we would be heard, we must give credit 
to his promises beforehand, and believe we have the things 
we ask, and we shall have them. 

III. Some considerations enforcing the duty. 

1. The command of Giod. This, in regard to any duty, 
should be sufficient. If we recognise his authority over 
us, his directions must exercise a paramount influence 
over our consciences. We know that what he commands 
must be right, and for our good. Hence the only ques- 
tion, with the well exercised Christian, is, "Lord, what 
wilt thou have me to do? " Now that God would have us 
to pray, and to continue instant in prayer, no one can 
for a moment doubt. Our text, and other passages to 
which we have referred, prove, beyond the possibility of 
mistake, that it is the will of God that all should pray to 
him. Here then we might leave the point. As far as 
Christians are concerned, surely no other . argument is 
needed. But as there are, perhaps, some present, whose 
consciences are not so easily impressed with a sense of 
God's authority, suffer me to suggest one .or two other 
considerations. 

2. Prayer is essential to our well-being. It is the 
means by which we obtain the blessings of God. It has 
indeed been objected to prayer, by many, that it is use- 
less, that it is not necessary to make known our wants or 
desires to God, for he is omniscient, and knows them all 
before we pray : nor, it is said, can it be supposed that it 
w T ill change his purposes in reference to us, for they are 
fixed, and he is immutable. Now all such reasoning ap- 
pears very plausible, and would be fatal to the duty of 
prayer, were it not for one little consideration, which it 
leaves out of view ; and that is, that God always works 
by means, and that he has appointed prayer as the means 
by which sinners may obtain his blessings. It is the up- 
holding care of God in his providence, all will allow, that 

21 



234 -SEEMONS OF 

sustains our natural lives. Yet he ordinarily sustains 
them by the use of food, and other preservatives on our 
part. But who will say that these means are useless, be- 
cause God could sustain us without them; or because, if 
he has intended we shall live longer, we shall live at any 
rate, whether we use them or not ? Who does not see 
the folly of such reasoning ? And equally absurd is it, 
when applied to the duty of prayer. God's purpose, in 
reference to the bestowal of blessings upon us, is indeed 
immutable; yet he has made prayer an indispensable an- 
tecedent, on our part, to their reception. And hence, if 
we neglect the antecedent, the consequent cannot follow. 
God has taught us that he will be inquired of by us ? 
for the good which he is pleased to bestow. The pro- 
mise that he will give or we shall receive blessings, is 
made only to those that ask. "Ask, and it shall be given 
you, seek, and ye shall find," is the only language of 
Revelation on this subject. We may indeed, and we ac- 
tually do receive many things, in this world, really good 
• in themselves, for which we do not pray. But they are 
not, and so long as we do not pray, will not be good to us. 
They have not the blessing of God upon them, and hence, 
instead of being beneficial, will in the end aggravate our 
misery. If we have any concern then for our well-being, 
if we would enjoy the blessing of God which maketh rich 
and addeth no sorrow, we must pray. The language of 
the promise is express; "Ask, and ye shall receive." 

3. The habitual neglect of this duty exposes to immi- 
nent danger. God is peculiarly jealous of the honour of 
all his institutions, and of none more so than of the 
throne of grace. It was an act of special loving-kind- 
ness in him, to establish such an ordinance, and to per- 
mit sinners to make such a near and important approach 
to himself. It cannot therefore be expected, that he will 
permit it to be slighted or neglected with impunity. No ! 
if sinners refuse to improve this means of obtaining his 
favour, he will not only withhold his favour from them, 
but will hold them to a fearful reckoning for their abuse 
of his goodness. The man, therefore, who restrains 
prayer before God, has a fearful prospect before him. 
lie is treasuring up to himself "wrath against the day 



REV. THOMAS B. II A XX A. 235 

of wrath. The God who now sits on a throne of grace, 
and urges sinners to come to him as the hearer of prayer, 
will ere long sit on a throne of judgment ; and to that 
throne all must approach. And then, and there, the de- 
spisers of the throne of grace will receive the due re- 
ward of their impiety and reckless stubbornness of heart. 
Then they shall hear the dread voice of their Judge, bit- 
terly reproaching them for their former contempt of his 
goodness, and binding them over to its justly merited conse- 
quences. "Because I have called, and ye refused, I have 
stretched out my hand, and no man regarded, but ye have 
set at naught all my counsel, and would none of my re- 
proof, I also will laugh at your calamity; I will mock 
when your fear cometh." 



SERMON XIII. 

THE CHRISTIAN'S LIFE AND DEATH. 
Phil. i. 21 : "For me to live is Christ, and to die is gain." 

At the time this epistle was written, the apostle Paul, 
its penman, was a prisoner at Rome. His steadfast ad- 
herence to the cause of his Master, and faithful testimo- 
nies against the errors and vices of his enemies, had 
aroused their malice against him, and he now suffered 
the bitterness of their persecuting zeal. He was now 
imprisoned in a great and wicked city, under the absolute 
control of the unrelenting enemies of himself and of the 
cause he had espoused — uncertain what might be the re- 
sult of his captivity, but with every reason to apprehend 
the worst. But even in the midst of these discouraging 
circumstances, his soul was not bound. Bands might lie 
upon his loins, and fetters upon his hands and feet — 
gloomy prison walls might shut out his bodily presence 
from the living world, and stern, unfeeling sentinels 
guard every avenue of escape — but all were not sufficient 
to repress the out-goings of his soul to his beloved Lord, 
or to prevent his rejoicing in the progress of his cause, 
which even his own afflictions were contributing to ad- 



236 SERMONS OF 

vance. From the recesses of his lonely prison he sends 
out this word of affectionate counsel and comfort to his 
dearly beloved Philippian brethren, assuring them of his 
own comfort and happiness, even in the midst of his 
present afflictions, and of his confident anticipation of a 
happy result. And from what source were his comforts 
and his happy anticipations derived? Not surely from 
any temporal or earthly prospect, for in this point of 
view all was gloomy and discouraging. But he derived 
his consolation from another and better source. He 
looked upon his sufferings and trials as tending to pro- 
mote the cause of Christ, and this was an object dearer 
to him than all earthly enjoyments, possessions, or pros- 
pects. He looked out from his gloomy prison and saw 
the cause of Christ still prospering. He saw too, that 
even his own afflictions had fallen out rather unto the 
furtherance of the gospel. The endurance of persecution 
upon his part had emboldened the hearts of his brethren^ 
and rendered them still more confident and fearless and 
zealous in proclaiming the truth. His trials again had 
excited others, from envy and a spirit of contention, to 
emulate his zeal in preaching the same glorious gospel. 
Now all this was matter of joy and rejoicing to the im- 
prisoned apostle: "Therein," says he, "do I rejoice and 
will rejoice." To see the cause of Christ thus prosper- 
ing in consequence of his afflictions, was enough to re- 
concile him to all his sufferings, and even to make him 
rejoice in them. And the reason of this simply was, that 
all his interests, hopes, and feelings were identified with 
the cause of Christ. He had attained that elevated po- 
sition of entire consecration to the service of Christ, in 
which all personal and selfish objects and desires were 
sacrificed, and his only purpose and desire was that the 
work of Christ might be promoted, whatever might be 
the temporal result of his present trials to him. For 
"to him to live was Christ, and to die was gain." 
Whether living or dying he considered himself the Lord's ; 
and his earnest expectation and hope was that Christ 
might be magnified in his body, whether it should be by 
life or death. With these sentiments he could look for- 
ward to the end of his present trials with a happy com- 



REV. THOMAS B. IIANNA. 287 

posure and even joy fulness of spirit. For however dark 
and uncertain the future seemed, it must result in the 
accomplishment of one or other of the two great cuds 
which he constantly set before him, — either in life, thus 
enabling him still further actively to promote the glory 
of Christ, or in death, and thus bring him into the im- 
mediate and complete enjoyment of him, which to him 
would be emphatically "gain" The words of the text, 
however, need not be confined to the apostle Paul. 
They contain a sentiment which was not peculiar to him, 
but equally belongs to every follower of Christ, wherever 
and under whatever circumstances he may be. They 
describe in brief but emphatic and comprehensive terms 
the nature and character of the Christian s life and death. 
Of every true believer it may be said, " to him to live is 
Christ, and to die is gain." All we propose at present 
is to inquire briefly into the nature of the Christian's life 
and death as here represented. 

I. This life. "To him to live is Christ." 

Perhaps the apostle, by this expression, had chiefly in 
view to intimate that Christ was the great end or object 
of his life — that he lived specially with reference to 
Christ, and with a view to the promotion of his cause. 
But the expression will include more than this. It inti- 
mates not only that Christ is the end of every believer's 
life, but that he is that life, — that its nature and opera- 
tions, as well as its objects and results, are identified 
with Christ. 

The identity of Christ with the life of the believer may 
be noticed in three things. He is the principle, the 
model, and the end of the Christian's life. 

1. He is the principle of the believer's life. 

By the principle of life we mean the origin or source 
of it — that from which it springs — the operative cause 
which produces it. Every kind of life, whether vege- 
table, animal or spiritual, depends upon some principle 
from which it springs ; for life is but the effect of some 
latent operative cause. Each kind of life has a principle 
or originating cause peculiar to itself. Thus the princi- 
ple which imparts life to the vegetable creation evidently 
differs from that which quickens the animal kingdom, and 
21* 



238 SERMONS OF 

this again is essentially different from that which pro- 
duces spiritual life. Now the life to which the apostle 
here refers, is evidently his spiritual existence, — that life 
which he as a Christian enjoys. This only he regards 
as life. Merely to be, to enjoy animal existence, was 
not what the apostle meant by living. Those who pos- 
sessed this life only, he characterizes elsewhere as being 
"dead while they live." But with respect to his life he 
informs us "that the life which he lived in the flesh he 
lived by the faith of the Son of God. It was spiritual 
life — a life of faith. It was a life which consisted in 
the enjoyment of the favour of God; in the perception 
and appreciation of things spiritual and divine ; and in 
supreme devotion to the service of God. This is the 
character of that life which distinguishes every believer. 
Now of this life we assert that Christ is the principle — the 
originating cause and constituting element. " I am cruci- 
fied with Christ," says our apostle; and in another place, 
"nevertheless I live, yet not I, but Christ liveth in me; 
and the life which. I now live in the flesh I live by the 
faith of the Son of God." Thus the apostle distinctly 
recognised Christ as the life of his soul. It was Christ's 
living in him — dwelling in his heart by faith, that pro- 
duced and maintained in his soul that spiritual, heavenly 
life which he so highly valued. And the same is true of 
every believer. This life is the result of the indwelling 
of Christ in his heart by faith. Our Lord illustrates 
this truth in John vi. ; where, after representing himself 
as the bread of life, he informs us that if any man would 
eat this bread he should live for ever — and again, "Ex- 
cept ye eat the flesh, and drink the blood of the Son of 
man, ye have no life in you." Here, by eating the flesh 
of the Son of man, our Lord evidently intends the re- 
ceiving of him in his spiritual character into our hearts 
by faith. Thus received, he intimates that he will im- 
part or produce life in the soul — but if not received, that 
life cannot be enjoyed. 

From this it plainly follows that it is Christ's presence 
in the soul that constitutes the believer's life — or as the 
apostle expresses it, "he lives, and yet not he, but 
Christ lives in him." Hence says the apostle John, 



REV. THOMAS B. HAKNA. 

" He that hath the Son hath life, and he that hath not 
the Son of God hath not life." Christ being the life of 
the soul, the possession of an interest in him by faith is 
essential to the enjoyment of life. 

2. Christ is the model of the believer's life. Every 
individual has some general model or rule according to 
which his life is framed. And when that model is closely 
followed or imitated, the life of the individual who fol- 
lows is often designated by the name or character of the 
model. Now the model or exemplar, according to which 
the believer's life is framed, is Christ, and hence it is 
properly said," " to him to live is Christ." His life is an 
exhibition of the principles and characteristics which dis- 
tinguished Christ. " Conformity to the likeness of Christ 
is the great distinguishing trait of the true believer's life. 
This fact is frequently revealed and impressed upon our 
attention in the gospel. Our Saviour frequently en- 
joined it upon his disciples, as essential to discipleship, 
that they should follow him. How frequently do we 
hear him saying to those who would be his disciples, 
"Follow me;" and by this injunction he could have in- 
tended nothing less than a command to imitate him in 
all his imitable perfections. "I have given you an ex- 
ample," says he, "that ye should do as I have done." 
And agreeably to this, says the apostle, "Christ also 
suffered for us, leaving us an example that we should 
follow his steps;" "who did no sin, neither was guile 
found in his mouth; who, when he was reviled, reviled 
not again ; when he suffered he threatened not, but com- 
mitted himself to him who judgeth righteously," &c. 
And again, "Let this mind be in you which was also in 
Christ Jesus." Thus the life of our Lord while on earth 
is distinctly placed before us as the pattern of our lives. 
And accordingly we find the work of sanctification, or 
the progressive advancement of the believer's life, fre- 
quently represented as consisting in conformity to the 
image of Christ. It is represented as putting on the 
new man, or image of Christ, and the design of God in 
predestinating them to eternal life is said to be "that 
they might be conformed to the image of his Son." 
And agreeably to this figure, the apostle represents the 



240 SERMONS OF 

work of sanctification ; (2 Cor. iii. 18 :) " "We all as with 
open face beholding as in a glass the glory of the Lord, are 
changed into the same image from glory to glory, even 
as by the Spirit of the Lord." 

Nor is this conformity to the image of Christ more 
the object of God's will and purpose, than of the be- 
liever's desire and endeavour. To him there is no higher 
object of ambition than to be like Christ; to have 
that mind in him which was also in Christ; and to have 
his life distinguished by the same constant, fervent devo- 
tion to God, and active, untiring benevolence to man. 
Looking upon Christ by faith, as supremely excellent — 
as the concentration of all that is good and amiable and 
desirable, he can evidently wish for himself no higher 
honour or blessedness than to be like him. And hence, 
when he looks forward to the future state, and endeavours 
to realize its blessed prospects, the fact upon which his 
mind fastens, as illustrating the blessedness of that state, 
is that then he shall be like Christ. "It doth not yet 
appear what we shall be, but we know that when he shall 
appear we shall be like him." Esteeming conformity 
to Christ thus highly, it will be, while here, not only the 
object of his ardent desire, but also of his earnest pur- 
suit. He will set Christ Jesus before him as his pattern, 
and with the eye of faith fixed on him he will go forward, 
endeavouring so to live that whatever other aspects his 
life may present, it may be a manifestation of the life of 
Jesus. 

3. Christ is the end of the believer's life. This, as we 
have already remarked, is perhaps the main idea which 
the apostle here intended to convey. "For him to live 
was Christ," — the great ends and objects that he had in 
living were all summed up in Christ. Every individual 
has some object, for the promotion or attainment of which 
he lives; and to this object all his chief purposes, en- 
deavours, and actions have reference. The great object 
for which the mass of mankind live is self — the attain- 
ment of personal ease, pleasure, and honour or aggran- 
dizement. Their aims and purposes in life rise no higher 
than the gratification of their selfish, carnal inclinations 
and desires. But here the life of the believer stands 



REV. THOMAS B. HANXA. 241 

distinguished from that of the world. lie has a higher, 
a nobler end in view, to which his life is consecrated. 
That end is Christ. "None of us," says the apostle, 
"liveth unto himself, and no man dieth unto himself; for 
whether we live, we live unto the Lord, and whether we 
die, we die unto the Lord ; whether we live therefore or 
die, we are the Lord's." This is descriptive of the true 
disciple of Christ wherever found. He is an individual 
wholly devoted to his Lord — an individual whose chief, 
supreme, and ruling desire is to promote his Master's 
cause. And that this should be the character of his 
disciples, was the great object of Christ in laying down 
his life for them. "For," says the apostle, "he died 
for all, that they who live should not henceforth live unto 
themselves, but unto him who died for them and rose 
again." The purpose of Christ, in redeeming his people 
from death, was that henceforth their lives should be 
consecrated to him. This purpose every believer in 
Christ will recognise and approve, and endeavour to carry 
into effect. He will set Christ before him .as the great 
end and object of his life, and endeavour to live with a 
constant reference to that end. 

But is it inquired more particularly in what respects 
Christ is the end of the believer's life? We answer in 
general, that it is in respect to duty and enjoyment. 
The chief end of man's existence is twofold, comprehend- 
ing duty or work, and enjoyment. 

(1.) Every individual who considers his own nature, 
and the circumstances in which he is placed in life, must 
be convinced that he was placed here for the accomplish- 
ment of some object — that he was designed to be actively 
employed in life. No rational being can believe that life 
and all his mental and physical energies were given him 
merely to be wasted away in idle dissipation and sloth. 
On the contrary, every thing in man and about him, all 
his capacities and energies of body and mind, and all his 
circumstances and relations in life, unite in evincing the 
fact that his destiny here is labour, — that his Creator 
designed him for active employment. Such being the 
fact, the question naturally arises, For what end must he 
labour ? What object should he have in view in regu- 



242 SERMONS OF 

lating the employment of his active energies? And to 
this question the carnal mind readily returns the answer, 
SELF. Rising no higher in its apprehensions than its 
own sordid interests, it directs the individual who is 
governed by it, to devote all his energies to the accom- 
plishment of objects of personal gratification and ag- 
grandizement. But the Christian has a higher object 
before him. " For to him to live is Christ." The glory 
and honour of his Saviour, and the promotion of his cause, 
constitute the great end for which he lives. To the ac- 
complishment of these ends he devotes his energies, and 
whatever other objects may demand his immediate atten- 
tion, he permits them not to interfere with his ultimate 
objects. Recognising himself as not his own, but bought 
with a price, he feels that there is the highest obligation 
resting upon him to glorify God in his body and spirit, 
which are his. Accordingly he devotes himself to this 
object. He engages in those pursuits in life which give 
him the most extensive opportunity of promoting his 
Master's cause. And having engaged, he labours therein 
with diligence, activity and energy. In short, in all that 
he does he has an ultimate reference to his Master's 
glory. This is the spirit and disposition of the c 
crated disciple of him to whom "to live is Christ." The 
promotion of Christ's cause and glory are the end of all 
his labours and efforts. 

(2.) But again, Christ is the end of the believer for 
happiness. Subordinate to the glory of God every be- 
liever has, and rightfully has, a purpose and desire of 
happiness in life. The benevolent Creator has consti- 
tuted us with capacities for enjoyment, and has himself 
made personal comfort and happiness one of the objects 
of life. Now this object as well as the former the be- 
liever centres in Christ. He makes him the supreme 
source of his happiness, and looks to him for his supreme 
enjoyment. He takes Christ as his portion, and rejoices 
in him as constituting "all his salvation and all his de- 
sire." To enjoy his Master's favour and communion 
with him, to enjoy the smiles of his countenance, his 
guidance and protection here, and his immediate and 
eternal presence hereafter, is to the believer the h._ 



EEV. THOMAS B. HANNA. 243 

conceivable happiness. The present enjoyment and fu- 
ture anticipation of these pleasures gladden his heart 
more than all the riches and pleasures of earth can 
gladden the hearts of their most successful worshippers. 
In seeking his own enjoyment, therefore, the believer 
lives to Christ. All his prized enjoyments he receives 
from Christ, and all his anticipations of future happiness 
are fixed in him. Thus in whatever respect we contem- 
plate the believer's life, whether in reference to duty or 
happiness, its labours or enjoyments, we find that the 
end of all is Christ — all point to, and terminate in him. 
He lives not unto himself, but unto him who loved him 
and gave himself for him. Such, we apprehend, are some 
of the things here set forth in reference to the Christian's 
life by the expression, " For me to live is Christ." Christ 
is its principle, its model and its end. 

II. We now notice briefly the Christian's death. 
" To die is gain." Death is an event which awaits every 
living creature. Whatever may be the nature or the 
character of their life here, whatever the length of its 
duration, the decree has gone. forth, and is irreversible, 
that all must die. "Dust thou art, and unto dust shalt 
thou return," is the sentence of the violated law, which 
hangs over the head of every member of the human fa- 
mily, and from its execution none can escape. " Death 
passes upon all men, for that all have sinned." But while 
death is thus universal in its dominion, how different the 
character of that dominion to the righteous and the 
wicked. To the one he is the king of terrors, to the other 
the harbinger of peace. To the one the angel of death is a 
messenger of wrath, the bearer of a fatal summons which 
separates them from all their enjoyments and dismisses 
them to the horrors of eternal wo. To the other he comes 
as a messenger of mercy, rescuing them from the ills and 
perils and sorrows of life, and introducing them to habita- 
tions of pure and unfailing blessedness. It was in this latter 
view that the apostle Paul contemplated death, and it was 
this view of it which prompted him to pronounce it gain, 
and to welcome its approach. In the same light may every 
believer regard that final change which is awaiting him. 
To every one whose life is Christ, of whose existence 



244 SERMONS OF 

here Christ is the principle, the model, and the end — the 
same sentiment applies, death to him is gain. But how 
is this? To the carnal mind this sentiment is incompre- 
hensible, incredible. How is it possible, such inquire, 
that this event can be denominated gain, which separates 
an individual from the personal, domestic, and social en- 
joyments of earth, which racks his body with agonies and 
pains without a parallel, which consigns his mortal frame 
to the degradation of the grave, and sends out his spirit 
to wander in an unknown, uncertain world, without the 
possibility of return ? Viewed merely in this aspect, there 
is indeed nothing about death to render it desirable. And 
this is the only aspect in which the men of world can re- 
gard it. But the Christian views it in a different light. To 
him the blessed gospel which he has received and embraced 
opens a glorious prospect of life and immortality beyond 
the grave. Like other men indeed he contemplates death 
in its agonies, its deprivations and its degradation, as 
awaiting himself, and when he views it thus he shudders 
at its approach. But there is another consideration above 
and beyond all this, upon which his faith is fixed, which 
to him dissipates all the terrors of death. That consi- 
deration is that there is a state of existence beyond the 
grave, in which he may be, and will be, thanks to the 
mercy of God, far happier than here. It is the consi- 
deration that "if the earthly house of this tabernacle 
were dissolved, he has a building of God, a house not 
made with hands, eternal in the heavens." It is his high 
appreciation of the blessedness of that future state, and his 
confident hope of entering upon it, when death shall sever 
him from life, that reconciles him to the agonies of dis- 
solution, and makes even triumph in it as a glorious ex- 
change. The gain of death, therefore, is to be computed 
from its results or consequences, in the happy change 
which it produces in the believer's state or condition. And 
here two things particularly illustrate the gain of the 
Christian in that change which is produced by death. It 
delivers him from all the evils of life, and it gives ad- 
mission to the enjoyment of all possible good. 

A change which exempts us from evil, if it do not at 
the same time deprive us of any real good, must, by all. 



REV. THOMAS B. HANNA. 245 

be considered a gain. Such is the nature of the change 
death produces in reference to the Christian. 

1. It delivers him from all the ills of life. Those ills 
are numerous and various. But from all, death gives the 
believer complete exemption. 

(1.) It delivers him from sin. This to the believer is 
one of the heaviest burdens of life. Hating sin, as every 
believer must, feeling it to be an evil and a bitter thing, 
a burden too heavy for him to bear, and being conscious 
that he is still bearing it about with him through life, that 
it is still resting upon his soul, he must feel it to be a 
source of much trouble and vexation of spirit. A sense 
of the fact that there is a law in his members warring 
against the law of his mind, imparts a constant feeling 
of wretchedness : "0 wretched man that I am, who shall 
deliver me from the body of this death? " But from this 
evil, death gives him deliverance. Once separated from 
this life, sin can disquiet him no more. Into the high 
and holy habitations of heaven, into which death intro- 
duces the ransomed spirit, sin can never enter. There the 
happy spirit is for ever free from the corruptions and weak- 
nesses which here depressed it. And is not this a gain ? 
Oh ! to the mourning believer groaning under a sense of 
sin, what prospect can be more ravishing ? To be entirely 
freed from sin, to be for ever delivered from the bondage 
of corruption, to be "made free with the glorious liberty 
of the sons of God," — surely this may well be denomi- 
nated gain. 

(2.) It delivers him from all the trials and sorrows of life. 
Here the believer is exposed to troubles and trials almost 
innumerable. " Man that is born of a woman is of few 
days and full of trouble," is the declaration of inspiration, 
confirmed by all experience. The Christian has ever 
found the world a valley of Baca, a place of weeping. 
The sources from which afflictions spring are almost end- 
lessly diversified. There are sorrows arising from the 
prevalence of sin, from the temptations of Satan, from 
the persecutions of the world, from providential dispen- 
sations, bereavement of friends, loss of property, sickness 
and death. To all these and a variety of other sorrows 
and trials the believer is ever exposed while in life. But 
22 



246 SERMONS OP 

from all these, death gives him complete deliverance. In 
that blessed state of existence to which death introduces 
him, sorrow and sighing are unknown. "They shall ob- 
tain joy and gladness, and sorrow and sighing shall flee 
away." " God shall wipe away all tears from their eyes; 
and there shall be no more death, neither sorrow nor cry- 
ing, neither shall there be any more pain, for the former 
things are passed away." What a happy prospect does 
this present to the afflicted and mourning believer ! Death 
will give him final relief from all his trials. Is he now 
oppressed with a sense of sin? Death will 'for ever sepa- 
rate him from it. " The people that dwell therein shall 
be forgiven their iniquity." Is he now tried with temp- 
tations of Satan and persecutions of the world ? Death 
will introduce him to a state of being, "where the wicked 
cease from troubling." Does his heart now bleed under 
afflictive strokes of Providence, under bereavement of 
friends? In that better state there will be no death, 
friends once met will part no more. Do we here groan 
under bodily pains and afflictions? There, there shall be 
no more pain, for all former things have 
"The inhabitant shall not say, I am sick." Such is the 
result of death to the believer. It gives him complete 
exemption from all the sorrows and trials of life. And 
is not this gain f Who that has once experienced these 
sorrows will not welcome the deliverer I 

2. But the gain of death to the believer consists not 
merely in the deliverances it gives from evil; it embi 
also, the acq uisition of all possible goad. That state of being 
into which it introduces him is not one of mere negative 
happiness. It embraces also positive blessings of the most 
exalted character. It is not our purpose at present to de- 
scribe minutely the joys of heaven. They are above and 
beyond description. Experience alone will reveal them, in 
all their fulness and variety, to the believer. To sum up 
the whole of that blessedness in a brief and comprehen- 
sive expression, we might state it in the language of Paul, 
"being for ever with the Lord;" or in the langi; 
John, "being like him, seeing him as he is." All the 
believers happiness in heaven, as well as upon earth, is 
derived from Christ, and centres in him. It will con- 



REV. THOMAS B, HANNA. 247 

sist in a perfect acquaintance with him, in being made 
like him, and in a free participation of his joys and 
glory. "It doth not yet appear what we shall be, but 
we know that when he shall appear we shall be like him, 
for we shall see him as he is." Then we shall obtain a 
clear and unobstructed knowledge of Christ in all his 
glories and perfections. "We shall see him as he is." 
"Now we see through a glass, darkly, but then face to 
face ; now we know in part, then shall we know even as also 
we are known." Then also we shall enjoy intimate and 
uninterrupted" communion with Christ. Here our com- 
munion with Christ is always partial and often interrupted. 
But in heaven we shall be "ever with the Lord." "Be- 
hold," said the voice to John, describing the blessedness 
of heaven, " the tabernacle of God is with men, and he 
will dwell with them, and they shall be his people, and 
God himself shall be with them, and be their God." An- 
other item in the blessedness of heaven is, that there we 
shall be perfectly assimilated to Christ. "We shall be 
like him." "Our bodies shall be fashioned like unto his 
glorious body." That mind which was in Christ shall 
then also be in us, in all perfection. 

Finally, we shall partake of his infinite joys and glory, 
"Well done, good and faithful servant, enter into the joy 
of thy Lord." " To him that overcometh will I grant to 
sit with me on my throne, even as I also overcame and 
am set down with my Father on his throne." We will 
not attempt to describe the extent of the honour and 
blessedness thus represented. They are beyond concep- 
tion. In contemplating them we can but wonder and 
admire. 

Such then is death to the believer. It delivers him from 
all the ills and troubles of life, and introduces him to an 
existence of infinite and eternal blessedness. Well there- 
fore may he style it gain. And now, who in contempla- 
ting these things does not say, "Let me die the death of 
the righteous?" If you would do so, live his life. Let 
your life be Christ, and your death will be gain. Take 
Christ as your pTmeiple, model, and end of life. 

See from this subject, 1. The true character of the 
Christian. 

2. His glorious prospects. 



248 SERMONS OF 

SERMON XIV. 

GODLINESS WITH CONTENTMENT.* 
1 Tim. v. 6: "Godliness with contentment is great gain." 

In the preceding part of this epistle we have a general 
summary of the doctrines and duties of the Christian re- 
ligion. The inspired penman is addressing a young 
minister of the gospel, and his design obviously is, by 
setting before him a complete system of instructions, to 
furnish him thoroughly for every good work belonging 
to his office. Accordingly, he adverts to a great va- 
riety of truths and duties, appropriate and important, 
to be addressed to the various classes of gospel hearers. 
Having enumerated and briefly commented on these varied 
topics, the apostle enjoins upon his young disciple to 
teach and enforce them. "These things teach and ex- 
hort." At the same time, however, he forewarns Timo- 
thy that in thus faithfully preaching the truth, he would 
encounter opposition. And in order to prepare him for 
meeting and overcoming such opposition, he proceeds to 
describe its nature and character, in appropriate terms. 
"If any man teach otherwise," (impliedly forewarning 
him that such would be the case,) "and consent not to 
wholesome words, he is proud, knowing nothing; from 
such withdraw thyself." 

In thus plainly exposing the true character of these 
false and heretical teachers, the apostle incidentally un- 
folds the basis or ground-work of their heresy and oppo- 
sition to the truth. It originated in their ignorance or 
misconception of the nature of true religion or godliness. 
In their estimation, gain was godliness. Every thing 
tending to promote their worldly prosperity and temporal 
affluence, was regarded by them as not only permitted, 
but required by the spirit of true religion. In fact, 
according to this exposition of their creed, they seem to 
have regarded godliness as only another name for world- 
ly self-interest. Eeligion with them was but a system of 

* Mr. Banna's last sem:on. preached at Clinton, Jan. lSth, 1- 



REV. THOMAS B. HANNA. 249 

financial speculation. All its doctrines and precepts 
were brought by them to the test of worldly interest, 
and according to their supposed influence on their tem- 
poral prosperity, they were received or rejected, obeyed 
or despised. Their motto was, ''Gain is godliness." 
Whatever tends to promote our wealth and outward estate, 
whatever tends to increase our temporal prosperity, is 
right, is commendable, no matter what precepts of the 
moral law it may violate, or what principles of justice or 
truth it may trample in the dust. 

There are perhaps few, at the present day, who would 
openly avow such sentiments ; and it may be doubted 
whether mankind could ever have had the unblushing 
effrontery to dignify them with the title of godliness. 
Whether avowed or not, however, it is sufficiently evident 
that such has been the practical sentiment of too many 
nominal Christians in former times, and is so still. And 
from this degrading misconception of the true nature of 
religion, doubtless, have resulted many of the heresies 
and inconsistencies in practice, which have so often 
characterized the lives of pretended Christians. Start- 
ing out with the principle that religion is but a system of 
personal, selfish gains, and that whatever, in our opinion, 
tends to promote our temporal advantage, is not only 
consistent with its precepts, but required by them — they 
are ready at all times to condemn, and if possible, sub- 
vert every principle or precept which might seem to con- 
flict with these their selfish purposes. 

Hence the apostle earnestly warns his young disciple, 
and through him, all who would follow holiness, to guard 
against these base perverters of true and vital piety. 
"From such withdraw thyself" — have no fellowship with 
them — countenance them not. And having thus ex- 
posed and condemned the unworthy sentiment which would 
make all godliness to consist in temporal gain, he asserts, 
and proceeds to prove, that although what we may de- 
nominate gain is not always godliness, yet godliness, 
especially when joined with contentment, is always gain, 
" Godliness with contentment is great gain." And then 
he proceeds to substantiate this declaration by illustrating 
briefly the advantages of godly contentment, and con- 
22* 



250 SERMONS OF 

trasting them with the anxieties, sorrows, and dangers 
of the restless seeker of earthly riches. The design of 
the whole passage evidently is to discourage that impa- 
tient, restless spirit of covetousness, so extensively per- 
vading the world, and even the church, and to direct the 
attention of all to godliness and Christian contentment, 
as attainments infinitely more valuable, as means of pro- 
moting our happiness, than all the acquisitions of the 
world, however vast or varied. 

When all are inquiring " Who will show us any good?" 
and when the mass of mankind are rushing recklessly 
after every golden bauble which happens to arise in their 
view, vainly supposing that in the attainment of treasures 
on earth lies all their happiness, the text suggests an 
answer to the general inquiry, which, to the Christian at 
least, must commend itself as the true wisdom. " Godli- 
ness ivith contentment is great gain." 

In directing your attention to the passage, we shall, — 

I. Illustrate briefly the terms of the text. 

II. Establish the truth of the proposition as- 
serted. 

I. The terms of the text needing illustration are god- 
liness, contentment, and gain. Some clear conception of 
the ideas conveyed by each of these terms is evidently 
necessary both to enable us to understand the proposi- 
tion of which they form parts, and to appreciate the 
arguments by which it is sustained. 

1. Godliness. By this term we understand, in gene- 
ral, that frame of spirit and outward deportment other- 
wise designated by the terms piety, religion, goodness. 
It denotes, in other words, that inward disposition and 
outward practice which God approves, and which his law 
requires. The term godliness, as it is used in our lan- 
guage, is supposed to be a contraction of the now ob- 
solete term godlikeness ; its meaning being conformity 
to the image of God. And this definition perhaps affords 
the clearest representation of the nature of true religion 
or piety that could be given. God himself is the embodi- 
ment and the best exemplification of holiness that ever 
was or ever will be given. What higher idea of piety, 
therefore, could be given than that conveyed by the 
phrn^e "beino; like him?" As there is no reference, 



REV. THOMAS B. HANNA. 251 

however, to this similarity to God, in the original term 
here employed, we shall not dwell upon this idea in this 
connexion, but endeavour to define the term in a more 
general manner. And, 

1. True godliness is founded in faith upon the Lord 
Jesus Christ. This is its starting point — its foundation 
principle, and the first step of its development. "No 
man," says our Lord, "cometh unto the Father but by 
me." "Without faith it is impossible to please him." 
He, therefore, who would come unto God and engage ac- 
ceptably in his service, must first of all believe on him 
whom the Father hath sent. The reason of this necessity 
is obvious. Every individual of the human family is by 
nature guilty in the sight of God, and also morally help- 
less. Dead in trespasses and sins, he can of himself do 
nothing spiritually good; and even if he could, his guilti- 
ness in the sight of God would prevent the acceptance 
of his services ; for God will by no means clear, much less 
accept, the guilty. In order, then, that the sinner may 
become truly holy, he must, first, by some suitable atone- 
ment, get rid of the accumulated sins lying against him 
in the records of divine justice, and he must then obtain 
grace and strength adequate to the performance of spiri- 
tual duties. 

Now, for either of these purposes, Jesus Christ is his 
only resort. In him he has redemption through his 
blood, the forgiveness of sins ; and in him he has righ- 
teousness and strength. In him alone can these essen- 
tials to vital piety be obtained. There is, therefore, an 
absolute necessity, requiring every individual who would 
be holy, first of all to believe on the Son of Grod. With- 
out this faith, a man may have the form of godliness, but 
he has not and cannot have its power. He may be moral, 
amiable, just, and honest, but if he lack faith in the Son 
of God, he has not a particle of real godliness ; for faith 
is the basis, the corner-stone of piety, and it is as essen- 
tial to its existence as breath to our natural life. 

2. True godliness embraces, as one of its primary and 
most essential elements, a sincere and supreme love to 
God. " Thou shalt love the Lord thy God with all thy 
heart, with all thy soul, with all thy mind, and with all 



252 SERMONS OP 

thy strength," is the leading and comprehensive precept 
of the law given to regulate our piety. And by this law 
we are taught that true godliness is an inward heart- 
exercise — that it has its seat in the soul, and does not 
consist in any mere external manifestations. It has its 
outward manifestations, it is true, and without these it is 
not complete ; but its primary operations are in the heart, 
and there is the seat of its power. But it will be ob- 
served also, that this godliness consists chiefly in the out- 
goings of the affections to God. It is no cold and life- 
less system of abstract reasonings; it is no mere con- 
templative philosophy — it is an earnest, fervent out- 
gushing of affection towards the best of beings. Piety, 
it is true, is not inconsistent with reasoning or philoso- 
phy ; on the contrary, it gladly embraces them as hand- 
maids to its own development. Yet in thus employing 
the powers of the mind, godliness infuses into them the 
warmth and earnestness of a loving heart, transforming 
them from cold and lifeless abstractions to living and 
important facts. 

Thus godliness is love — pure, earnest, fervent love to 
the God of all its worship. And this love, let it be once 
more observed, is supreme. It has indeed, other objects 
which it also fondly cherishes. From God it extends to 
all who wear his name and bear his image ; yet above and 
beyond all these, true piety lifts the heart supremely up 
to God. Its language is, "Whom have I in heaven but 
thee ? and there is none on earth that I desire besides 
thee." 

3. True godliness embraces also an external conformity 
to the law. This we might safely take for granted, as a 
necessary consequence of the characteristic to which we 
have just alluded. If there be love in the heart toward 
God, it will manifest itself by some measure of external 
conformity to his will. God has given us a law to regu- 
late our outward conduct. That law is based upon the 
general precept requiring us to love him sincerely and 
supremely. If, therefore, that love exist, this will be 
its expression or outward manifestation — obedience to 
the law of God. Our Lord says, "Ye are my friends, if 
ye do whatsoever I command you;" and again, "He that 



REV. THOMAS B. HANNA. 253 

hath my commandments and keepeth them, he it is that 
loveth me." True godliness, therefore, although it ori- 
ginates in the heart, and consists mainly in the proper 
regulation of the feelings and affections, is not confined 
to the heart. It also influences the life of its subject, 
and promotes, in his external conduct, a strict conformity 
to the divine law. The godly man is one who regularly 
and carefully observes all the external ordinances of 
gospel worship. The Sabbath, the sanctuary, the word 
of God read and heard, the family altar, and the closet ; 
all are the objects of his attentive regard. In all these 
outward means he regularly and constantly waits upon 
his God. Nor is his piety confined to these external 
acts of worship. It pervades also all his actions. In 
all his avocations, in all his intercourse with his fellow- 
men, in all his dealings, employments, and enjoyments, 
his conduct is still habitually under the government of 
the law of God. Whatever he does, his desire and en- 
deavour is to do all to the glory of God. 

Thus godliness is a practical principle. 

4. True godliness embraces a constant reference to 
G-od as the supreme source of the happiness of the soul. 
The language of the godly man is, "God is the strength 
of my heart and my portion for ever." "The Lord is 
my portion, saith my soul, therefore will I hope in him." 
"I will rejoice in the Lord; I will joy in the God of my 
salvation." In the favour of God and in fellowship with 
him, the godly man finds his chief enjoyment here ; and on 
the prospect of perfectly enjoying him in future, he bases 
all his hopes of happiness in reference to the world to 
come. When others are saying, "Who will show us any 
good?" his prayer is, "Lord, lift thou upon us the light 
of thy countenance." Believing that in God's favour is 
life, and that his loving-kindness is better than life, he 
sets his heart upon that favour and love as the summit 
of his enjoyments, and seeks them above and beyond all 
other things. " There is none upon earth that I desire 
besides thee." 

Thus godliness embraces, in general, faith in Jesus 
Christ, love to God, conformity to his law, and a constant 
reference to him as the supreme source of happiness. 



254 SERMONS OF 

2. The next term in the text demanding particular no- 
tice is "contentment." The original term literally sig- 
nifies u a self -sufficiency." It may refer either to the 
actual extent of one's possessions, or to the state of his 
mind in regard to them. In the former case it would 
denote a competence, the possession of a sufficiency of the 
necessaries and comforts of life; in the latter, it would 
indicate a peace and quietness of mind in regard to earthly 
possessions, a mind satisfied with its lot. Taking it in the 
former sense, it stands opposed to affluence or wealth ; in 
the latter, to a restless, impatient craving for wealth. It 
is perhaps immaterial which of these meanings be adopted. 
In either case the sentiment of the apostle is evidently 
true, and appropriate to the object for which it is stated. 
It is evidently correct to say that godliness with a com- 
petence or a mere sufficiency of earthly things, is great 
gain ; and it is equally true that piety with contentment, 
a mind fully satisfied with its lot, whatever that may be, 
is also an incalculable advantage. The latter, however, 
is the truth which seems to be asserted here. Thus, at 
least, our translators seem to have understood it, and 
hence they have rendered the term in our text, content- 
ment. 

This term needs no particular illustration. With its 
signification, all are to some extent familiar. It is a 
quiet, peaceful frame of mind, resisting alike the depress- 
ing influence of want and trouble, and the excitements 
attendant on prosperity and worldly gain. It is a firm 
persuasion that all our earthly circumstances are ordered 
and arranged by our Father and our God, and that, there- 
fore, whatever may be their present aspect, whether pros- 
perous or adverse, they shall ultimately tend to our ad- 
vantage. It is a prevailing conviction, cherished in the 
mind, that God reigns, not only over the world at large, 
but also over our own personal affairs, and that this Judge 
of all the earth will do right. The mind that cherishes 
this conviction, therefore, is ever ready to acknowledge, 
in reference to all the dispensations of Providence to- 
wards him, that He hath done all things well. And while 
the mind of the truly contented man is thus satisfied and 
at rest, in reference to the past and present, it is equally 



KEV. THOMAS B. HANNA. 255 

so in reference to the future. Instead of being anxious 
and concerned in regard to future wants and trials ; in- 
stead of being agitated with painful doubts and fears, and 
labouring with feverish impatience and restless anxiety 
to provide temporal protection against these dreaded 
evils, he humbly commits his case into the hands of his 
Heavenly Father, and rests in the assurance that he will 
make all things work for his good. He knows that 
God "knoweth what things he hath need of," and that 
he is as good and kind as he is wise. On him, there- 
fore, he casts all his care, persuaded that he careth for 
him. He is not, however, in the mean time, indolent or 
idle. Agreeably to his Heavenly Father's own command, 
he labours in the use of all appointed means, to obtain 
his desired ends. Yet in thus labouring, his mind is still 
at rest ; he is happy in the assurance that God is his 
protector and friend, and that consequently all things 
shall work for his good. 

Contentment then is a fruit of faith ; it flows from a 
believing trust in God as our God and friend in Christ. 
It is a state of mind peculiar to believers. There may be 
and sometimes is a kind of contentment which is the re- 
sult of ignorance or insensibility. Such, however, is not 
true contentment. It is a delusion which may deceive its 
victim for awhile, but which eventually vanishes, leaving 
him in all the horrors of conscious wretchedness. Godly 
contentment is permanent. It sustains the soul of the 
believer under all circumstances. " I have learned," says 
the apostle, "in whatsoever state I am, therewith to be 
content." According to our Lord's instructions, the con- 
tented Christian takes " no thought what he shall eat, or 
what he shall drink, or wherewithal he shall be clothed." 
In regard to these and all earthly things, he rests in the 
quiet assurance that his " Heavenly Father knoweth that 
he hath need of them." He seeks first the kingdom of 
God and his righteousness, believing that all these things 
shall be added. 

Contentment, then, is a quiet, satisfied frame of mind, 
in regard to all our worldly circumstances, a frame of 
mind arising from faith. 

3. The last term to be defined is "gain" And as the 



256 SERMONS OF 

general meaning of this term is sufficiently obvious, we 
only remark that of course it must here be understood in 
a spiritual sense. The apostle does not design to assert 
that godliness with contentment is always productive of 
what the world terms gain, that it always increases a man's 
wealth and outward estate, for such we know is not the 
fact. He uses the term gain, however, in its true and 
legitimate sense, as denoting real, substantial, and perma- 
nent advantage, that which is really productive of the 
greatest amount of good to the individual, here and here- 
after. This is evidently its true import. To style that 
gain, which affords but a momentary gratification, and is 
counterbalanced by the difficulties and pains attending 
its acquisition, is manifestly inconsistent with the mean- 
ing of the term. True gain is that which evidently re- 
mains a real and permanent advantage, after taking into 
account all the losses connected with its attainment. In 
this sense the term is here used. And the proposition of 
the apostle therefore is, 

Godliness, or real, genuine piety, joined with content- 
ment, or a mind, perfectly satisfied with its lot, is a real, 
permanent, and substantial good — an acquisition ivliieli, 
above oil others, is ivorthy of our efforts. 

II. We are to establish the truth of this propo- 
sition. And there are three sources of evidence, in 
general, to which we may appeal in proof of this impor- 
tant truth : the testimony of God, the experience of the 
saints, and the obvious teachings of reason. 

1. The testimony of G-od. And for a clear and ac- 
curate statement of this evidence, we need not go beyond 
our text. If we recognise the truth that " all Scripture 
is given by inspiration of God," and that, therefore, in 
uttering this as well as other truths, the apostle " spake 
as he was moved by the Holy Ghost," we cannot but re- 
gard our text as the express declaration of God. It is 
God's testimony, therefore, to the value and importance 
of godliness and Christian contentment. It is not the 
mere opinion of the apostle; it is not merely the result 
of his observation and experience ; it is the authoritative 
declaration of God himself. And surely such a declara- 
tion must be regarded as conclusive evidence of the 



REV. THOMAS B. HANNA. 257 

truth which it asserts. It is the declaration of one who 
is infinite in wisdom, and who is Truth itself — one who 
cannot be deceived, and who could not possibly deceive 
others. Whatever he asserts must, from the very nature 
of the case, be the very truth. And this, let it be ob- 
served, is his assertion: u Godliness with contentment is 
great gain;" and again; a Godliness is profitable for all 
things, having promise of the life that now is, and of that 
which is to come." And what better evidence of the 
truth of this fact could be demanded? He whose wisdom 
comprehends all things that exist, who is perfectly ac- 
quainted with all the schemes of happiness and profit 
pursued by men, pronounces, in view of them all, that 
godliness with contentment is the chief, the great gain. 
Surely to the believer in God, at least, this is sufficient. 
2. The experience of the saints forms another conclu- 
sive evidence of the same truth. While we regard the 
declaration of the text, in common with all other scrip- 
ture, as the word of God, and the apostle, in penning it, 
as under the immediate inspiration of God, it is not in- 
consistent to suppose, at the same time, that he was 
giving expression to his own experience. Doubtless the 
personal experience and feelings of the inspired writers 
often, (if not always,) coincided with the suggestions of 
the Spirit. So that when they wrote, they were prompted 
to write, both by the teachings of the Spirit and by 
their own personal knowledge. The text, we apprehend, 
is an instance of this kind. While the apostle here utters 
the testimony of God in favour of godliness and content- 
ment, in obedience to the impulses of the Spirit, we think 
he, at the same time, expresses the result of his own ex- 
perience. He had already tested the truth of the fact 
asserted. He had tried the service of God, and in con- 
nexion with a deep and abiding spirit of devotion, he had 
also acquired a spirit of Christian contentment. He had 
learned, in whatsoever state he was, therewith to be con- 
tent. And now, after all this experience, this is his 
testimony; "Godliness with contentment is great gain." 
And when we review the history of his life, how often do 
we see the evidences of incalculable gain which he de- 
rived from this source. His life, ever after his conver- 
23 



258 SERMONS OF 

sion was a constant scene of trouble. Listen to his own 
account of his trials ; 2 Cor. xi. 23—27. And yet in the 
midst of all these trials he was constantly rejoicing. 
"We are troubled on every side, yet not in despair; 
sorrowful, yet always rejoicing/' And "we glory in 
tribulations." And why was this? Temporal consola- 
tions did not support him, for of these he was destitute ; 
it was the power of godliness, of a peaceful and contented 
spirit; a mind at peace with God, with itself, and with 
the world, and rejoicing in the full assurance of faith. 

The Psalmist also gives, as the result of his observa- 
tion and experience, his testimony to the value or piety 
and contentment. "A little that a righteous man hath 
is better than the riches of many wicked." "The Lord 
knoweth the days of the upright, and their inheritance 
shall be for ever. They shall not be ashamed in the evil 
time, and in the day of famine they shall be satisfied." 
"I have been young and now am old, yet have I not 
seen the righteous forsaken, nor his seed begging bread." 

Many other testimonies of a similar character might 
be adduced. In fact, the experience of all who have 
ever tested the point confirms this truth. Still in all this 
evidence there is a material defect. It refers merely to 
the present advantages of these attainments ; it develops 
only their temporal results. It does not exhibit the con- 
summation of their advantages. No saint has ever yet- 
returned to tell us of the blessed results of piety and 
peace, enjoyed beyond the grave. But O, if their pre- 
sent advantages are such r what may we not conceive the 
future results to be! If godliness and contentment, even 
in this life, are connected with such blessedness, what 
will they not be when perfectly developed and all their 
rewards enjoyed 1 In comparison with these, how do all 
the acquisitions of earthly gain fade into utter insignifi- 
cance ! 

3. The obvious teachings of reason add their evidence 
to the same fact. The very nature of the case shows 
that godliness with contentment must be gain — that they 
are, for all the purposes of happiness or of real profit, 
infinitely superior to all the acquisitions of the world. 

(1.) These satisfy the wants and desires of the SOUL. 



RET. THOMAS B. IIANNA. 259 

All true happiness consists in the gratification of the 
soul's desires. There may be, indeed, sensual gratifica- 
tions arising from the indulgence of sensual lusts and 
passions; but who would pronounce them true or rational 
enjoyments ? All substantial happiness is acknowledged 
to be in the mind or soul, and to consist in the gratifica- 
tion of the moral and better faculties of our nature. 
But how shall this substantial mental or moral happiness 
be produced? Can it be by the acquisition of earthly 
riches — by carnal pleasures? No; it can only be by 
something answering to the nature of the soul — some- 
thing of a moral and spiritual nature. And such is the 
nature of godliness and contentment. These, therefore, 
meet the wants of man's moral nature, and consequently 
promote his true enjoyment. They promote the peace, 
the comfort, and the profit of the soul, in a manner too, 
and to an extent that no other attainments can. Now, 
as the soul is the better part of the man, whatever tends 
to promote its happiness and welfare may justly be de- 
nominated gain. Contrast this with earthly gain. " What 
is a man profited, though he should gain the whole world 
and lose his own soul? or what shall a man give in ex- 
change for his soul?" 

(2.) Another circumstance illustrating this truth is 
that these attainments are unattended with the cares, 
anxieties, and dangers which accompany other acquisi- 
tions. The apostle seems to allude to this in the context 
by way of contrast, in referring to the difficulties and 
dangers attending the career of those who seek earthly 
riches : " Those that will be rich fall into temptation and 
a snare, and into many foolish and hurtful lusts, which 
drown men in destruction and perdition ; for the love of 
money is the root of all evil, which, while some coveted 
after, they have erred from the faith, and pierced them- 
selves through with many sorrows." Such is the effect 
of making the riches of this world an object of desire and 
pursuit. The acquisition of them always involves peril 
to the soul: "How hardly shall they that have riches 
enter into the kingdom of heaven!" Their tendency is 
to make men forget God or proudly disown his authority, 
to expose their possessors to numerous snares and temp- 
tations, and to foster lusts and passions which in the end 



260 SERMONS OF 

drown men in destruction and perdition. We do not say 
that such is always their result ; but such is their uniform 
tendency, and nothing but divine grace can prevent this 
result. 

But not only are the acquisitions of this world thus 
dangerous in their results, but they are also productive 
of much care and unhappiness in the present life: "The 
love of money is the root of all evil — pierced themselves 
through with many sorrows." And who is not aware that 
cares and anxieties of mind are intimately connected with 
all worldly gains, and are in proportion to them ? Now 
all this, of course, detracts from the real gain or value of 
such acquisitions. And here the superior advantages of 
godliness with contentment become apparent. These not 
only do not produce, but one of their obvious effects is to 
banish care and trouble. They lead their possessor to 
be careful for nothing, but in every thing to let his re- 
quests be made known unto God, being assured that the 
peace of God which passeth all understanding shall keep 
his heart and mind through Jesus Christ. "Thou wilt 
keep him in perfect peace whose mind is stayed on thee." 
" The work of righteousness shall be peace, and the effect 
of righteousness quietness and assurance for ever." And 
in connexion with this present peace, godliness secures 
relief from all future danger. For it has the promise not 
only of the life that now is, but also of that which is to 
come. May it not then well be denominated gain? 

(3.) These attainments constitute a 'permanent posses- 
sion, and secure abiding enjoyments. The apostle seems 
to allude to this fact also by way of contrast in the con- 
text, when he speaks of the limited duration of all earthly 
possessions: "We brought nothing into this world, and 
it is certain we can carry nothing out." All our enjoy- 
ment of earthly things is necessarily limited to the brief 
span of life allotted to us here. The proudest of earth's 
millionaires must leave all his wealth this side the grave. 
He lies down in the cold and narrow house as poor as the 
penniless beggar. 

"For he shall carry nothing hence, 
When death his days doth end; 
Nor shall his glory after him, 
Into the grave descend." 



REV. THOMAS B. HANNA. ■ 261 

But in what striking contrast with this do the attain- 
ments here alluded to appear! These are possessions 
which once enjoyed become eternal. Death cannot de- 
prive us of them. That dreaded foe which separates us 
from all other objects of endearment and attachment, only 
brings us into more full enjoyment of these spiritual 
blessings. These constitute the Christian's joy and com- 
fort here, and in the end introduce him to an inheritance 
which is incorruptible, undefined, and that fadeth not 
away. 

Now, how much more valuable is a permanent posses- 
sion than an uncertain, brief, and fleeting one ! How 
fitly then, when contrasted with earthly riches, are godli- 
ness and contentment denominated gain! How much 
more worthy are they of our efforts ! Our Saviour uses 
this argument; John vi. 27: "Labour not for the meat 
that perisheth, but for that which endureth unto everlast- 
ing life" 

Learn, 

1. That piety is true policy. It is gain, profitable for 
all things. 

2. Overweening anxiety in pursuing worldly objects is 
inconsistent with true godliness. "If any man love the 
world, the love of the Father is not in him." "Ye can- 
not serve God and Mammon." 

3. True contentment is a result of godliness, godliness 
with contentment a result of faith. 

4. Let us cultivate a contented spirit. Our peace, our 
credit, as well as divine authority require it. "Be con- 
tent with such things as ye have." 



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